
Class t/M r^/^ 

COPYRIGHT DEPOSIT. 



SUNDAY 

THE WORLD'S REST DAY 




Judge Alton B. Parker 
Chairman of the Congress 



{ 

SUNDAY 

THE WORLD'S REST DAY 



An illustrated story of the Fourteenth International 

Lord's Day Congress held in Oakland, California, 

July 27th to August 1st, 1915, during the 

Panama-Pacific International Exposition 

EDITED BY 

A COMMITTEE OF SEVEN 

APPOINTED BY THE CONGRESS 

DUNCAN J. McMillan, chairman 
ALEXANDER' JACKSON, Secretary 
E. FRANCIS HYDE, Treasurer 
WM. M. ROCHESTER 
GEO. U. WENNER 
WM. S. HUBBELL 
HARRY L. BOWLBY 



PUBLISHED FOR 

THE NEW YORK SABBATH COMMITTEE 

31 BIBLE HOUSE NEW YORK CITY 

BY 

DOUBLEDAY, PAGE & COMPANY 

GARDEN CITY NEW YORK 

1916 






^^% 



Copyright, 1916, by 
THE NEW YORK SABBATH COMMITTEE 




CI.A43l5i8 
n^ I r 



PREP^ACE 

The Lord's Day Congress, while in session in Oakland, 
California, appointed an Editorial Committee consisting 
of the Rev. Drs. Duncan J. McMillan, George U. Wenner, 
Wm. M. Rochester, Alexander Jackson, Wm. S. Hubbell 
and Harry L. Bowlby, and Mr. E. Francis Hyde, with in- 
structions to publish, in a suitable volume, the papers and 
addresses of the Congress. 

These papers were written by men and women who are 
eminent in their respective professions and spheres of life. 
They have brought to this work the mature products of 
earnest thought, the results of diligent research and the 
testimony of varied experience. 

The Sabbath question is approached from every point 
of view, by the Jew, the Greek, the CathoHc, and the 
Protestant. It is treated in every aspect — civic, economic, 
educational, domestic, ethical, industrial, legal, religious, 
secular, social, scientific, and historical. 

Neither the Congress nor the Editorial Committee is 
responsible for any of the views presented. The authors 
of the papers have been unrestricted in the treatment of 
their themes. But the Committee, exercising their edi- 
torial privileges under their instructions, have found it 
necessary to alter or entirely remove certain passages 
which would appear irrelevant or redundant. 



CONTENTS 

PAGE 

Preface v 

Table of Contents vii 

Index of Illustrations xiii 

CHAPTER I 

Historical Sketch 4 

Organization of Committees 14 

Platform of Principles 16 

Membership of the Congress 17 

Co-operating Sabbath Associations 17 

Endorsements 19 

Definition of Terms 20 

CHAPTER II 

July 27th, 8 p. m. — Opening Session of the Congress . 22 

Rev. Duncan J. McMillan, D.D., Presiding 

Scripture Reading — Deut. v: 12-15. Rev. Wm. M. Roch- 
ester, D.D 22 

Prayer — Rev. Warren H. Landon, D.D 22 

Call to Order— Rev. Duncan J. McMillan, D.D., Tempo- 
rary Chairman 23 

Address of Welcome — Florence J. O'Brien, represent- 
ing the Governor 25 

Address of Frank L. Brown, representing the President 

of the Exposition 27 

Addresses by Rt. Rev. Wm. F. Nichols, D.D., and 
Rt. Rev. E. H. Hughes, D.D., Representing the 
Churches 30 

Address — Mr. Higgins, representing the Mayor of Oak- 
land 35 

vii 



viii CONTENTS 

PAGE 

Remarks of the Temporary Chairman, introducing 
Judge Alton B. Parker, the Permanent Chairman 
of the Congress 35 

Address — Judge Alton B.Parker, the Permanent Chair- 
man 35 

Rev. Duncan J. McMillan, D.D., was elected Secretary 

of the Congress 46 

Music by the Edna White Trumpet Quartette, and 
elsewhere throughout the Congress. 



CHAPTER III 

July 28th, 10 a. m. — Foundations of the Sabbath . . 47 
Judge Alton B. Parker, Presiding 

The Lord's Day Observance. Abraham Kuyper, D.D., 

LL.D. . 47 

The Foundations of the Sabbath in the Word of God. 

Rev. Benjamin B. Warfield, D.D 63 

The Sabbath, the Lord's Day, Rev. Samuel W. Gamble, 

D.D 81 

The Day of the Sabbath. Maurice S. Logan 89 

New Testament Doctrine of the Lord's Day. Rev. Ed- 
ward A. Wicher, D.D 96 

The Lord of the Sabbath. Rev. J. H. Leiper 107 

Foundation in Social Relations. 

Rev. Junius B. Remensnyder, D.D. 112 
Rev. John W. Buckham, D.D. . . 118 

CHAPTER IV 

July 28th, 2 :30 p. m. — The Church and the Sarbath . 126 

Judge Alton B. Parker, Presiding 
Position of the Roman Church. Mgr. M. J. Lavelle, D.D. 126 
Position of the Greek Church. Rev. V. V. Alexandrof . 133 
Social Passion and Personal Salvation. Rev. David 

Baines-Griffiths, A.M 139 

Position of the Protestant Church. Rev. Peter Ainslee, 

D.D 146 



CONTENTS ix 

PAGE 

CHAPTER V 

FuLY 28th, 8:15 p. M. — Day of Rest in Nature and 

Human Nature 154 

Rev. Wm. M. Rochester, D.D., Presiding 

Periodicity, A Law of Nature and Human Nature. Rev. 

G. Frederick Wright, D.D 154 

Scientific Research, Laboratory Experiments. 

Prof. Wm. J. Gies, Ph.D. 168 
Prof. E. G. Martin, M.D. 192 
Necessity of the Day of Rest, Pictorially Illustrated. 

Rev. D. J. McMillan, D.D 197 

The Sabbath in Home and Family Life. Mrs. Robert 

Bruce Hull 210 



CHAPTER VI 

ruLY 29th, 10 A. M. — World's Survey 216 

Rev. Edward L. Parsons, D.D., Presiding 

Europe — General View. Rev. Elie Deluz 216 

France. 

Prof. Jean Charlemagne Bracq, Litt.D., LL.D. 229 

Hubert Valleroux 237 

Asia — 

China. Rev. John R. Hykes, D.D 246 

Kiangsu. Rev. B. C. Patterson 258 

Siam and Laos. Rev. Robert Irwin 259 

Korea. Prof. R. 0. Reiner 268 

Japan. Rev. Kajinosuka Ibuka, D.D 282 

Rev. Henry B. Schwartz, D.D 285 

Rev. Sidney L. Gulick, D.D 291 

Africa — 

Does Africa Hold Her Place? Rev. E. W. Kinchen . 292 

Letter from Rev. Andrew Murray, D.D 296 

South Africa. Rev. P. G. J. Meiring 296 

Egypt. Rev. Samuel M. Zwemer, D.D 301 

Australia. H. L. Melbourne 307 



X CONTENTS 

PAGE 

America — 

Canada. Rev. Wm. M. Rochester, D.D 308 

United States. Rev. Harry L. Bowlby 318 

Panama. Rev. Jas. Hayter 325 

CHAPTER Vn 

July 29th, 2:30 P. M. — Special Problems 331 

Rev. Henry C. Minton, D.D., Presiding 

Sunday Sports and Amusements. Rev. Martin D. Knee- 
land, D.D 331 

Holiday or a Holy Day. Rev. George U. Wenner, D.D. 342 
The Sabbath and Social Uplift. Dr. Mary E. Woolley . 353 
The Relation of Sabbath Observance to Genius and Great 

Achievements. Rev. Edward Thomson, Ph.D., LL.D. 360 
The Lord's Day and the Religious Education of the 

Young. Rev. Henry Collin Minton, D.D 366 

CHAPTER Vni 

July 29th, 8 p. m. — Industries 370 

Rev. Jas. McGaw, D.D., Presiding 
The Sabbath in Glass Works. George B. Hollister . . 370 
Doctors — Limit to Works of Necessity and Mercy. Geo. 

W. Brush, M.D 373 

Theatres and Concerts. Sunday Work, 

Miss Olive Oliver 377 

Bruce McRae ....... 377 

Public Service — 

In the City. Hon. Percy V. Long 380 

In the Navy. Capt. Geo. R. Clark 385 

Trade — 

Florists. Max Schling 388 

Butchers. Florenz N. McCarthy 391 

Transportation. Geo. W. Dickie 396 

Post Offices. Rev. Geo. W. Grannis, D.D. (Unfortu- 
nately the manuscript of this address is wanting) 



CONTENTS xi 

PAGE 

Agricultural — 

Sunday Observance by Farmers. Rev. Chas. L. Chal- 

fant, D.D 401 

Irrigation and the Sabbath. Chas. R. Osburn .... 407 
Mining. Thomas Weir 412 

CHAPTER IX 

July 30th, 10 a. m. — Industrial Problems 421 

Rev. Geo. U. Wenner, D.D., Presiding 

Changing Industrial Conditions as They Affect the Toil- 
er's Rest. Rev. Wm. Harman Van Allen, S.T.D. 
(Dr. Van Allen spoke v^ithout notes and left no 
manuscript.) 

The Toiler's Right to a Day of Rest in Seven. M. Grant 

Hamilton 421 

Right to a Day of Rest. Rev. John J. Burke, C.S.P., 

S.T.D 430 

Civil, Intellectual. Rev. Chas. F. Thwing, D.D 449 

Religious — The Sabbath, God's Opportunity. Rev. J. B. 

Davison 452 

International As-pects of the Sunday Problem. Canon 

H. Bickersteth Ottley 457 

One Day in Seven for Industrial Workers. Rev. Chas. S. 

Macfarland, D.D 462 

CHAPTER X 
July 30th, 2:30 P. M. — Civil and Legal Problems . . . 479 
Theodore Gilman, Esq., Presiding 
Modern Views of the Sabbath. Theodore Gilman . . . 479 

The Civil Sabbath. Rev. Josiah Strong, D.D 491 

Digest of Sunday Laws — What They Contain and What 

They Ought to Contain. Powell Crichton .... 502 
The Jewish Problem of the Sabbath in a Christian Land. 

Rabbi Dr. Bernard Drachman 516 

Model Sunday Laius — National, State and Municipal. 

Gen. Ralph E. Prime 529 



xii CONTENTS 

PAGE 

CHAPTER XI 

July 30th, 8:15 p. m.— Foes of Sunday Rest 540 

Rev. David Baines-Griffiths, Presiding 

Liquor Saloons. Mrs. Jennie M. Kemp 540 

Seventh Day People. Rev. Geo. L. Tufts, Ph.D. .... 546 
Sunday Excursions. Rev. Alexander Jackson, D.D. . . 556 
The Press and Sunday Observance. Rev. R. C. Wylie, 

D.D 565 

A Plea for Sabbath Observance. Hon. Frank Moss . . 578 

CHAPTER Xn 
August 1st, 2 p. m. — Closing Mass Meeting 583 

Hon. Wm. B. Wilson, Secretary of Labor in President 
Wilson's Cabinet, Presiding 

The Lord's Day as a Harbinger of Peace. Hon. Wm. B. 

Wilson 583 

The Lord's Day Observance as the Great Bond Uniting 

All Christendom. Rev. Orrin P. Gifford, D.D. . . 584 

Address — Judge Alton B. Parker 590 

Resolutions 591 

Council of Honor 594 

Executive Committee 599 

Committee of Arrangements 600 

Pacific Coast Committee 601 

Index of Delegates 602 

Index of Scripture Texts 607 

General Index » 609 



INDEX OF ILLUSTRATIONS 

PAGE 

AiNSLiE, Eev. Peter, D.D 154 

Alexandeof, Rev. V. V 146 

Baines -Griffiths, Rev. David, A.M. (Harvard) 370 

BowLBY, Rev. Harry L 320 

Brush, Geo. W., M.D 370 

BuCKHAM, Rev. John W., D.D 370 

Burke, Rev. John J., C.S.P., S.T.D 370 

Chalfant, Rev. Chas. L., D.D. '. . . 146 

Clarke, Most Rev. Henry Lowther, D.D., Bishop of Melbourne . . 216 

Crichton, Powell, Esq. . 480 

Davison, Rev. J. B. . 422 

Deluz, Rev. Elie 540 

Dickie, Geo. W 216 

Drachman, Rabbi Bernard , . 480 

Duke of Connaught, Governor-General of Canada, 

(Facing portrait of President Wilson) 593 

Gamble, Rev. Samuel W., D.D 48 

GiES, Wm. J., Ph.D 4 

Gifford, Rev. Orrin P., D.D 540 

Gilman, Theodore 154 

Grannis, Rev. Geo. W., D.D 320 

Gulick, Rev. Sidney L., D.D 22 

Hamilton, Grant 422 

Hubbell, Rev. Wm. S., D.D 4 

Hughes, Rev. E. H., D.D 146 

Hull, Mrs. Robt. Bruce 332 

Hyde, E. Francis 4 

Hykes, Rev. John R., D.D 540 

Irwin, Rev. Robt 540 

Jackson, Rev. Alexander, D.D 48 

Kemp, Mrs. Jennie M 332 

Kinchen, Rev. E. W 216 

Kneeland, Rev. Martin D., D.D 422 

xiii 



xiv INDEX OF ILLUSTRATIONS 

PAGE 

KuYPER, Abraham, D.D., LL.D 48 

Landon, Rev. Warren H., D.D 22 

Leiper, Rev. J. H 370 

Logan, Maurice S 48 

Macfarland, Rev. Chas. S., Ph.D 480 

McMillan, Rev. Duncan J., D.D 154 

McRae, Bruce 320 

Martin, E. G., M.D 154 

Minton, Rev. Henry Collin, D.D., LL.D 320 

Moss, Hon. Frank 422 

Municipal Auditorium, Oakland, Cal 16 

Murray, Rev. Andrew, D.D 216 

Nichols, Rt. Rev. Wm. F., D.D 22 

O'Brien, Hon. Florence J 146 

Oliver, Miss Olive 332 

OsBURN, Chas. K 48 

Ottley, Canon H. Bickersteth 216 

Parker, Hon. Alton B Frontispiece 

Parsons, Rev. Edw. L., D.D 22 

Prime, Gen. Ralph E 4 

Remensnyder, Rev. Junius B., D.D., LL.D 370 

Rochester, Rev. Wm. M., D.D 320 

Strong, Rev. Josiah, D.D., LL.D 480 

SwAETZ, Rev. Wm. P., Ph.D 4 

Thwing, Rev. Chas. F., D.D., LL.D 154 

Trumpet Quartette 246 

Tufts, Rev. Geo. L., Ph.D 146 

Van Allen, Rev. Wm. Harman, S.T.D 540 

Warfield, Rev. Benjamin B., D.D., LL.D 48 

Weir, Thomas 540 

Wenner, Rev. Geo. U., D.D 422 

WiCHER, Rev. Edw. A., D.D 146 

Wilson, Hon. Wm. B 584 

Wilson, President Woodrow, 

(Facing portrait of Duke of Connaught) 593 

Woolley, Dr. Mary E 332 

Wright, Rev. G. Frederick, D.D 154 

Wylie, Rev. R. C, D.D 480 

ZwEMER, Rev. Samuel M., D.D 216 



SUNDAY 

THE WORLD'S REST DAY 



CHAPTER I 

The Fourteenth International Lord's Day Congress, 
Held in Oakland, California, 1915 

In connection with the Panama-Pacific International 
Exposition, in which were assembled exhibits of the re- 
sources of the world and the achievements of mankind, 
there were scheduled eight hundred and forty-three con- 
gresses and conventions, intending, as nearly as possible, 
to compass all human interests. Prominent among these 
interests were those which relate to the world's Weekly 
Rest Day, to which the complex conditions of modern life 
give increasing importance. 

These questions, in varying aspects, have been the sub- 
jects of congresses and conferences held in connection 
with previous expositions, national and international, in 
Europe and America. Since the latest previous Congress 
was held, progress has been made, but new conditions and 
new issues affecting the Sabbath have arisen and are con- 
tinually arising, which demand serious consideration. To 
meet these new conditions and issues, the friends of the 
Sabbath were impressed with the conviction that a gen- 
eral conference or congress was imperatively needed, and 
that the proposed Exposition, to be held in California, 
would afford an inviting opportunity. Correspondence 
was opened early with representative men who had charge 
of Exposition interests in Washington, and with the men 
in San Francisco to whom had been committed the man- 
agement of the Exposition. This correspondence began 
in January, 1912, and continued until all arrangements 
were completed. 

In this correspondence two objects were aimed at: 



4 SUNDAY THE WORLD^S REST DAY 

first, favorable accommodations for the Congress, and, 
second, a Sunday-closing clause as a condition of the Gov- 
ernment appropriation in aid of the Exposition. The first 
object was easily attained. Every reasonable encourage- 
ment and accommodation were freely offered by the Expo- 
sition authorities and the citizens of California. But the 
second object, though strenuously pursued, proved impos- 
sible of attainment. A few paragraphs of the correspond- 
ence will give the best history of the development of the 
Congress. 

HISTORY OF THE CONGRESS 

January 27, 1912, Dr. Swartz to the Hon. R. E. 
Connell, House of Representatives, Washington, D. C. : 
". . . Can you give some information concerning the 
San Francisco Panama-Pacific Exposition, which is to 
be held in 1915, especially in so far as any acts of 
the national Government concerning it may have been 
taken?" 

January 27, 1912, Dr. Swartz to the President of the 
Panama-Pacific International Exposition, San Francisco, 
Cal. : " . . . May I ask for the favor of the official pros- 
pectus of the Exposition, and also make inquiry whether 
you have considered the holding of a series of Interna- 
tional Congresses on important lines of national develop- 
ment and of popular welfare ? If so, have you assigned a 
place to the question of the Weekly Rest Day ? . . . " 

January 30, 1912, Mr. J. Sanford MulHns, Clerk, Com- 
mittee on Industrial Arts and Expositions, House of Rep- 
resentatives, Washington, D. C, to the Hon. R. E. Connell 
of the House of Representatives: ". . .1 have your 
letter dated the 29th with enclosure from Dr. Swartz. 
Replying to the same, I beg to advise that to date the only 
Act relating to the Panama-Pacific Exposition is the one 
making San Francisco the city in which it shall be 
held. ..." 

February 1, 1912, Mr. Joseph M. Cummings, Secretary 




E. Francis Hyde, Esq. Rev. Williams S. Hubbell, D.D. 

Rev. William P. Swartz, Ph.D. 
Dr. William J. Gies Gen. Ralph E. Prime 



FOURTEENTH INTERNATIONAL CONGRESS 5 

to the President of the Panama-Pacific International Ex- 
position, to Dr. Swartz: ". . .1 beg to acknowledge 
receipt of your letter of January 27th, and would state 
that we have not issued what might be called an official 
prospectus, but I send you under separate cover copies of 
pamphlets that we have already issued. Our Committee 
on Congresses has not yet been appointed, but when it is, 
your lettei will be brought to their attention, and as soon 
as anything definite is decided we shall be very glad to let 
you know. ..." 

February 6, 1912, Dr. Swartz to Rev. Wm. I. Haven, 
D.D., Corresponding Secretary of the American Bible 
Society, New York City : '* . . . Following your request 
made during our conversation yesterday concerning the 
Sunday interest of the Panama-Pacific Exposition that I 
write you a letter that you may present the subject at the 
Executive Committee meeting of the Federal Council of 
the Churches of Christ in America, I am pleased to say 
that some days ago I wrote a letter to the Hon. Richard 
Connell, a friend of mine who is a member of the House 
of Representatives. ... I have also written to the Presi- 
dent of the Exposition at San Francisco, and have asked 
for a program or a list of the special international con- 
ferences which it has proposed to hold in connection with 
the Exposition. 

*'In response to the letter to Mr. Connell, I have received 
the information that at the extra session last summer, 
two resolutions were offered appointing a Commission of 
five members whose duties it should be to represent the 
Government at the Exposition. These resolutions were 
both referred to the House Committee on Industrial Arts 
and Expositions, and no action has yet been taken upon 
them. ..." 

February 6, 1912, Dr. Haven to Dr. Swartz: "... I 
will take the matter up with our Committee at its meeting 
which is to be held on the 29th of this month and then ask 
our Secretary to write you as to the action of the Com- 



6 SUNDAY THE WORLD'S REST DAY 

mittee. Possibly before that I will have a little confer- 
ence with you. . . ." 

March 11, 1913, Mr. James A. Barr, Manager of the 
Bureau of Conventions and Societies of the Panama- 
Pacific International Exposition, to Dr. Swartz: "... 
After taking charge of the Bureau . . . among the inter- 
esting letters that I found was one from you under date 
of January 27, 1912. In this letter you expressed, both 
for yourself personally and for the New York Sabbath 
Committee, a deep interest in the Congresses to be held 
under the auspices of the Exposition. You also inquired 
whether or not a place had been assigned to the question 
of the weekly day of rest. 

"Let me say that up to this time no such Congress or 
Conference has been arranged. We shall be glad to pro- 
vide a place for it if it can be worked out under the 
auspices of your Society or of other organizations inter- 
ested. Under the plan we are following we expect to have 
a number of national and international Congresses ar- 
ranged and financed by particular societies. Ten such 
Congresses have already been worked out in a preliminary 
way. 

"At your convenience, I shall be glad to hear from you 
further regarding the matter. Should such a Congress 
or Conference be arranged the Exposition will undertake 
to provide suitable meeting places without expense. ..." 

March 24, 1913, Dr. Swartz to Mr. Barr: ". . . I beg 
to acknowledge the receipt of your favor of March 11th, 
which came to hand on the 18th, and in which you request 
me and the New York Sabbath Committee to take up the 
matter of a World's Congress on Sunday Rest to be held 
in connection with the Exposition. 

"Your letter was laid before the Sabbath Committee at 
its regular meeting, which occurred on the afternoon of 
March 18th, and they appointed a sub-committee to advise 
with me in regard to the steps which we ought to take in 
view of your request and appointment. The members of 



FOURTEENTH INTERNATIONAL CONGRESS 7 

this committee are: Dr. Wm. S. Hubbell, who was for 
many years the Secretary of the New York Sabbath Com- 
mittee, and is a gentleman of distinction in both Church 
and State; E. Francis Hyde, Esq., the Vice-President 
of the Central Trust Company of New York, one of 
our great banking institutions, and Eugene A. Philbin, 
Esq., one of the most prominent members of the New 
York Bar. 

**If it is your pleasure to appoint us a provisional exec- 
utive committee on Sunday Rest Congress, we will imme- 
diately, upon receiving your official appointment, sound 
the other organizations and Church representatives to see 
whether they will join in such a Congress, and will request 
nominations for a general committee or commission of the 
most representative and official character. 

"We will act together with such others as we may asso- 
ciate with us as an executive committee until this gen- 
eral commission is able to organize and designate its offi- 
cers and sub-committees. As soon as the names of those 
who should constitute the general committee or commis- 
sion on this Congress are ascertained, we will transmit 
them to you. They will be thoroughly representative of 
all the Sunday organizations and the churches which may 
be enlisted in arranging for the Congress. 

*'I am sending you in this mail a copy of the report of 
the New York Sabbath Committee, in which reference is 
made to the Chicago Congress on Sunday Rest, and the 
method which we pursued at that time. With it, I am 
also forwarding a copy of the 'Sunday Problem,* which 
is a report of the Chicago Congress. 

"Awaiting your formal appointment, I am, in behalf of 
the New York Sabbath Committee, ..." 

April 4, 1913, Mr. Jas. A. Barr to Dr. Swartz : "Ac- 
knowledging receipt of your favor of the 24th ult., let me 
say that we shall be glad to have a Sunday Rest Congress 
arranged under the auspices of the New York Sabbath 
Committee or of other organizations interested. 



8 SUNDAY THE WORLD'S REST DAY 

"In scheduling congresses we are following the general 
plan carried out by past expositions. All congresses, up 
to this time, have been promoted and financed by inter- 
ested societies. We have not, in any case, made any 
official appointments, feeling that it was best for the 
various societies to conduct the congresses directly under 
their own auspices. The bureau has, however, helped in 
every feasible way in making arrangements. 

"As I wrote you, we are ready to provide congresses and 
organizations with suitable meeting places for all formal 
sessions that may be held. It will be entirely proper for 
the New York Sabbath Committee to take the initiative ; 
get in touch with other organizations and request nomina- 
tions for a General Committee or Commission to arrange 
for the Congress. The high character of the sub- 
committee to act with you gives ample promise of a great 
Congress. 

"Assuring you that we shall be glad to assist in every 
feasible way in this most important matter, ..." 

Rev. Edward Thomson, LL.D., Secretary of the Sab- 
bath League of America, wrote under date of May 15, 
1913, to the New York Sabbath Committee : "On May 2d 
James A Barr wrote me that the New York Sabbath Com- 
mittee had written to them soliciting the opportunity to 
prepare for such a meeting, in which they trust that this 
office will co-operate 'with you in the matter should such 
a Congress be held.' I now write to say that we shall be 
pleased to co-operate with you, and invite correspondence 
on the matter." 

SUNDAY CLOSING 

From the first, vigorous and persistent efforts were 
made to obtain from Congress a Sunday closing condition 
of Government appropriation in aid of the Exposition. 
This is manifest in the following correspondence : 

January 27, 1912, Dr. Swartz to the Hon. R. E. Con- 
nell. House of Representatives, Washington^ D. C.: ", . , 



FOURTEENTH INTERNATIONAL CONGRESS 9 

It has been the custom at American International Expo- 
sitions to close the expositions on Sunday in deference to 
our well-known National practice of Sunday observance. 
Congress had conditioned its appropriations to a number 
of expositions upon Sunday closing. ..." 

January 30, 1912, Mr. J. Sanford Mullins, Clerk, Com- 
mittee on Industrial Arts and Expositions, House of Rep- 
resentatives, Washington, D. C, to the Hon. R. E. Connell 
of the House of Representatives: "As no bill for an 
appropriation for this Exposition has been introduced, I 
am unable to advise Mr. Swartz whether or not it will be 
conditioned upon the Exposition closing on Sundays. But 
it is more than likely that customs prevailing at former 
American International Expositions will prevail at this 
one; however, this is only a conjecture. ..." 

February 6, 1912, Dr. Swartz to Rev. Wm. I. Haven, 
D.D., Corresponding Secretary of the American Bible 
Society, New York City : "... Some days ago I wrote 
the Hon. Richard E. Connell, a friend of mine who is a 
member of the House of Representatives, taking up the 
subject of the relationship of this exposition to the United 
States Government and asking whether Congress had 
appointed a committee from its own members, or had 
before it any bills for appropriation, and whether these 
bills contained the customary provision that the appro- 
priation should be made subject to the closing of the gates 
upon Sunday. 

"I am keeping watch of this matter and will be glad to 
keep the Federal Council informed if I may be of any 
service to them in that direction, and I shall be very glad 
to have some letter from the Council which I might use in 
an emergency to stave off appropriations if they are pro- 
posed, unless they include the Sunday-closing provision 
v/hich has prevailed heretofore. If a hearing should be 
proposed on this subject, the Chairman of your Commit- 
tee on Sabbath Observance ought to attend and speak for 
the Churches represented in the Council. 



10 SUNDAY THE WORLD^S REST DAY 

"This will give you the information you have desired, 
and I will be glad of any letter which the Council may care 
to give to be used as indicated above. ..." 

February 6, 1912, Dr. Haven replied to Dr. Swartz: 
". . .1 thank you very much for your favor of the 6th 
of February, and I will take the matter up with our Com- 
mittee at its meeting which is to be held on the 29th of 
this month." 

January 24, 1913, Rev. Wilbur F. Crafts, Ph.D., of the 
International Reform Bureau, of Washington, D. C, to 
Dr. Hubbell : "... I wish to inform the leaders of the 
Sunday Rest movement that a bill has been introduced in 
Congress appropriating two millions of dollars, nominally 
for the Government exhibit at the Panama Exposition. 
. . . The Government does not usually spend more than 
a quarter of a million on its exhibits at expositions, and 
when the appropriation rises to the dimensions of millions, 
it is suitable that we should ask the usual condition be 
attached to such appropriation, that the gates shall be 
closed on Sunday, following the precedent established at 
the Centennial, at St. Louis, and at Jamestown. 

"We hope therefore that the Secretary of the Sabbath 
associations will at once send a letter on this subject, 
writing to Hon. J. Thos. Heflin, Chairman of the House 
Committee on Industrial Art and Exhibitions, who is 
greatly interested in Sabbath observance and Hkely to 
take an active interest in the matter. A letter should also 
be written to the Chairman of the Senate Committee on 
Industrial Arts, Hon. Elihu Root, who is hkely to give 
great weight to the long line of precedents in favor of 
Sunday closing, not only of the Government exhibit itself, 
but of the entire exposition whenever the Government 
gives any considerable aid. ..." 

February 7, 1913, Dr. Swartz to Dr. Crafts: "... 
Your favor of the 6th inst., to Dr. Hubbell, my pre- 
decessor, has been handed to me by him. 

"I have been expecting that some such appropriation 



FOURTEENTH INTERNATIONAL CONGRESS 11 

for the Panama Fair would be asked. On the 27th of 
January, 1912, I wrote to the Hon. R. E. Connell, a mem- 
ber of the House, who was also a friend and neighbor of 
mine. Through his inquiry, I learned directly from the 
Committee on Industrial Arts and Expositions that there 
had as yet been no appropriation made for the Panama 
Fair. Mr. Connell promised to keep watch of the matter 
for us and inform us of any movement. I learned some 
three or four months ago of Mr. Connell's death. 

*'We will take action on the matter, as per your letter, 
and will co-operate with the International Reform Bureau 
in any way to secure the end contemplated. ..." 

February 12, 1912, Dr. Crafts to Dr. Swartz: "... 
As to the Sunday closing : The bill came up last Wednes- 
day and the afternoon was spent in debate, but they did 
not reach the point of amendments, otherwise Mr. Ames 
would have introduced the St. Louis-Jamestown amend- 
ment, of which I probably sent you a copy. The bill is 
likely to come up on the next full calendar Wednesday, 
the 19th. I suggest that you send a duplicate letter with 
reference to the precedents in this matter to all members 
of the New York delegation in the House, and if the bill 
should pass the House, where it must pass first as an 
appropriation bill, you would then, of course, want to get 
busy on the Senators. Dr. Atterbury of your Committee 
gave great attention to this matter, and you will doubtless 
find in your files some interesting letters which he has 
written, giving numerous precedents in regard to Govern- 
ment action, but really the sufficient precedent for prac- 
tical use is the action of Congress in the case of St. Louis 
and Jamestown. ..." 

February 19, 1913, Drs. Swartz and Hubbell to Con- 
gressman F. W. Sims, House of Representatives, Wash- 
ington, D. C. : *' . . . The New York Sabbath Committee, 
whose names appear on this letterhead, respectfully urges 
you in reference to the appropriation of Two Million Dol- 
lars for the Panama Fair, ostensibly for a Government 



12 SUNDAY THE WORLD^S REST DAY 

exhibit, but apparently by reason of its large amount to 
aid the Fair itself, for you to introduce and push an 
amendment providing that it shall be a condition prece- 
dent to the payment of any and all appropriations made 
by Amendment House of Representatives No. 27876 'that 
the Panama-Pacific International Exposition Company 
shall contract with the Secretary of the Treasury to keep 
the gates closed on Sundays during the entire period of 
the Exposition.' ..." 

March 31, 1913, John E. Parsons, Esq., Acting Chair- 
man of the New York Sabbath Committee, and Drs. 
Swartz and Hubbell, to Hon. Wm. J. Bryan, Secretary of 
State, Washington, D. C. : " . ; . In behalf of a very large 
number of our fellow citizens, we respectfully ask that the 
representatives of our Government at the Panama-Pacific 
International Exposition, to be held in San Francisco in 
1915, be instructed in their official capacity to pay that 
respect to the observance of Sunday which is paid by our 
National and State Governments, and which is in accord- 
ance with the customs and laws of the American people, 
by the closing of their Bureaus and Exhibits, and by the 
suspension of official business on Sunday. 

''For precedents in the action thus asked, permit us to 
refer to the instructions given by the Department of State 
to the representatives of this Government at the Inter- 
national Expositions at Paris in 1878, 1881, 1889, 1900, 
and also to the action of the Government in reference to 
its exhibits at the Trans-Mississippi Exposition at Omaha. 
The other principal American Expositions were entirely 
closed on Sunday by action of Congress in connection with 
the appropriations made for them. 

"This whole question of Sunday rest is receiving re- 
newed emphasis; not so much possibly because of any 
greater respect for the conscientious convictions of the 
Christian people, for the Government has uniformly 
shown this consideration from the beginning of our his- 
tory, but especially now because also of the industrial and 



FOURTEENTH INTERNATIONAL CONGRESS 13 

social importance of a day of rest, and because of the con- 
viction that such a rest day with the privileges of worship 
is essential to the formation of that high personal charac- 
ter and of that morality which are fundamental to the 
welfare and prosperity of a democracy. 

"America has consistently adhered to these principles, 
and has thus become an example of the new liberty to the 
world, from which honorable position we trust our Gov- 
ernment will not recede by any other course at San Fran- 
cisco. 

"We are directed to sign this memorial in behalf of the 
New York Sabbath Committee, and beg to remain, ..." 

Conference of Sabbath Societies 

Following this correspondence Dr. Swartz conferred 
with the various Sabbath and Reform Organizations both 
in Europe and America, in regard to the advisability of 
holding such a Congress. On December 13, 1913, Dr. 
Swartz addressed letters to all the organizations inviting 
them to a conference to be held on January 22, 1914, in the 
Managers' Room of the Bible House, New York City, and 
requesting each organization to send a representative. 
The meeting was held on the day mentioned. There were 
present : 

Rev. H. C. Minton, D.D., of the National Reform Asso- 
ciation ; 

Rev. Wilbur F. Crafts, Ph.D., of the International Reform 
Bureau ; 

Rev. Martin D. Kneeland, D.D., of the Lord's Day League 
of New England ; 

Rev. T. T. Mutchler, D.D., of the Lord's Day Alliance of 
Pennsylvania ; 

Rev. Wm. M. Rochester, D.D., of the Lord's Day Alhance 
of Canada ; 

Rev. H. L. Bowlby, of the Lord's Day Alliance of the 
United States ; 



14 SUNDAY THE WORLD'S REST DAY 

Mrs. Wm. H. Danielson, of the Woman's National Sab- 
bath AlHance ; 

Mrs. Don 0. Shelton, of the Woman's National Sabbath 
Alliance ; 

Rev. Wm. S. Hubbell, D.D., of the New York Sabbath 
Committee ; 

Rev. Wm. P. Swartz, Ph.D., of the New York Sabbath 
Committee. 

The meeting was called to order by Dr. Wm. S. Hubbell. 

Rev. Wm. M. Rochester, D.D., offered prayer. 

Dr. H. C. Minton was elected Chairman of the meeting, 
and Rev. H. L. Bowlby, Secretary. 

The purpose of the conference was stated by Dr. Swartz. 
The question arose as to the authority for the call of such 
a conference, and Dr. Swartz stated that Mr. Jas. A. Barr, 
Manager of Conventions and Societies, wrote him that it 
would be entirely proper for the New York Sabbath Com- 
mittee to take the initiative in trying to bring about the 
holding of such a conference. Dr. Swartz moved that such 
a conference be held in California. The motion w^as sec- 
onded by Dr. W. F. Crafts. 

After much discussion, the motion was carried in the 
following form : 

''Resolved, That there be held a World's Sabbath Con- 
gress in San Francisco at the time of the Panama-Pacific 
Exposition." 

Organization of Committees 

It was then decided on motion that there be an Advisory 
or Honorary Council, a General Committee on Arrange- 
ments, and an Executive Committee to be chosen from 
the General Committee of Arrangements with power to 
arrange a program and to appoint such other committees 
as may be necessary. On motion, the Committee of 
Arrangements was made to include all present and others 
who answered the letter announcing the call of the meet- 



FOURTEENTH INTERNATIONAL CONGRESS 15 

ing, such others to be selected who may in the judgment 
of those already on the Committee be deemed properly 
interested in the movement. 

Dr. Swartz was elected Chairman of the Executive Com- 
mittee, and Rev. Henry C. Minton, D.D., was elected 
Chairman of the General Committee of Arrangements. 

At the meeting of the Executive Committee held on 
April 2, 1914, Dr. Minton was elected as the representative 
of the Congress to Europe, in the interest of the program. 
The sudden breaking out of the European War prevented 
Dr. Minton from accomplishing the full purpose of his 
errand and hastened his return to America. Frequent 
meetings of the Executive Committee were required in the 
development of plans for the Congress. 

The sudden death of Dr. Swartz, which occurred on 
April 3d, deprived the movement of leadership. At a 
meeting of the Executive Committee held April 14, 1915, 
E. Francis Hyde, Esq., was elected Chairman of the Exec- 
utive Committee. 

The Executive Committee, being charged "with full 
power and responsibility for all the arrangements and con- 
duct of the Congress," appointed two sub-committees to 
carry into effect the plans for the Congress : 

1. The Committee on Program: Rev. Wm. S. Hubbell, 
D.D., Chairman; Rev. D. J. McMillan, D.D., Secretary. 

2. The Committee on Exhibits : Rev. Harry L. Bowlby, 
Chairman ; Rev. Edwd. Thomson, Rev. Elie Deluz and Rev. 
J. E. Squires. 

3. The General Committee of Arrangements had ad- 
visory power. On it all co-operating organizations were 
represented. 

4. The Pacific Coast Committee was auxiliary to the 
Executive Committee. 

5. The Council of Honor consisted of the presiding 
officers of the co-operating organizations, and of a num- 
ber of great leaders in State, in Church, in education 
and in affairs representing the thoughtful Christian sen- 



16 SUNDAY THE WORLD'S REST DAY 

timent of all the principal churches and countries of the 
world. 

6. Royal and Ruling Patrons. Because of the im- 
portance of the Sabbath to governments and to the wel- 
fare of the people, the patronage of the most esteemed 
rulers of the Christian nations of Europe was invited for 
the sake of the helpful influence which such an act of 
piety will exercise in behalf of the right throughout the 
world. 

' TIME AND PLACE OF THE CONGRESS 

Several invitations for the Congress were received, and 
that of the Mayor and Chamber of Commerce of Oakland, 
California, was accepted. The sessions of the Congress 
were therefore held in the beautiful new Convention Hall 
in that delightful city. 

The sessions of the Congress began on Tuesday evening, 
July 27th, and closed on August 1, 1915. 

THE PLATFORM OF PRINCIPLES 

First — We hold the Sabbath or Weekly Day of Rest to 
have been founded by the Creator in the beginning; em- 
bodied in a commandment of the Decalogue ; confirmed by 
the Lord Jesus Christ, by Him dedicated to the welfare 
of all mankind ; and finally to have appeared in the Lord's 
Day of the Christian Church, all whose great, historic 
branches, however otherwise divided, are united in the 
observance of Sunday as the Day of Rest and Worship. 

V/e aim to promote the fullest recognition of the Divine 
purpose, to conserve this priceless heritage for all men, 
and to secure the proper and conscientious observance 
of the day in the interest of those high attainments in 
religion and morals upon which the stability of political 
institutions and national well-being depend ; and therefore 
we set ourselves earnestly to contend against the adverse 
influences arising both from business and pleasure, which 
so strongly assert themselves, and which threaten the 
integrity of this blessed day of rest and worship. 







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FOURTEENTH INTERNATIONAL CONGRESS 17 

Second — While it is not the function of the State to 
enforce or to interfere with the reUgious observance of 
the Lord's Day, yet for the maintenance of the rehgious 
liberty of the people, that their right to worship may not 
be infringed by the distractions of pleasure or by the 
demands of business and labor, and that the physical well- 
being and the social privileges of all citizens may be safe- 
guarded to them, the Weekly Rest Day has been made a 
civil institution, embodied in law and custom ; so that the 
State in this manner relates itself vitally to the welfare of 
individuals and of society, to the stability of free institu- 
tions, and to the peace and prosperity of governments. 

We aim to promote among all classes such a true under- 
standing of the value of the Sabbath to themselves, to 
their families, and to the State, as shall lead them to 
resist whatever tends to deprive them of it, and to secure 
and enforce such laws as shall protect the people in their 
right to this day of religious privilege and of freedom 
from toil. 

MEMBERSHIP 

Associations of trade, manufacture, commerce, reform, 
civic and social bettei^ment, and workingmen's unions, as 
well as churches, Sunday-schools, ministers' associations, 
religious societies, educational and all Lord's Day and 
Sabbath organizations, are invited to enroll among those 
promoting the Congress and to send delegates to its 
meetings. 

CO-OPERATING SABBATH ASSOCIATIONS 

American 

Commission on Sunday Observance of the Federal 

Council of the Churches of Christ in America. 
The Lord's Day AlKance of Canada. 
The Lord's Day AlHance of Maryland. 
The Lord's Day Alliance of New Jersey. 



18 SUNDAY THE WORLD'S REST DAY 

The Lord's Day Alliance for the South. 

The Lord's Day AlHance of the United States. 

Lord's Day League of New England. 

Mid-West District of the Lord's Day Alliance. 

The National Reform Association. 

The New York State Sabbath Committee. 

The New York State Sabbath Association. 

The Northwest Sabbath Association. 

The Sabbath Observance Department of the National 

woman's Christian Temperance Union. 
The Sunday League of America. 
The Weekly Rest Day League of the Pacific Coast. 
The Wisconsin Sunday Rest Day Association. 
The Woman's National Sabbath AUiance. 

European 

Belgium — Association for Sunday Rest in Belgium. 
Denmark — The Danish Sunday Rest Society, Copen- 
hagen. 
England — The Central Sunday Closing Association, 
London. 
The Imperial Sunday Alliance, London. 
France — The French Protestant Society for Sunday 
Observance, Paris. 
The French Social League of Buyers, Dijon. 
Germany — The German Central League for Sunday 

Observance, Heidelberg. 
Scotland — Scottish Churches' Lord's Day Association, 

Edinburgh. 
Switzerland — Central Swiss Committee for Observance 
of Sunday, 7 rue de Candolle, Geneva. 
Committee for the Observance of Sunday, Lausanne. 
Committee for the Observance of Sunday, Basle. 
Committee for the Observance of Sunday, Berne. 
Committee for the Observance of Sunday, Zurich. 
Committee for the Observance of Sunday, St. Gall. 
Committee for the Observance of Sunday, Thurgovie., 



FOURTEENTH INTERNATIONAL CONGRESS 19 

Committee for the Observance of Sunday, Argovie. 
Committee for the Observance of Sunday, Coires. 
Committee for the Observance of Sunday, Glarus. 
Committee for the Observance of Sunday, Vevey. 
Comite Central de la Jeunesse Catholique Swiss, 

Thurgovie. 
League for the Observance of Sunday, Neuchatel. 
Ligue Universelle pour L'Observation du Dimanche, 

Geneva. 

ENDORSEMENTS 

The International Sunday School Association, at 
Chicago, June, 1914: 

*'We also endorse the plan to hold an International 
Lord's Day Congress at San Francisco during the said 
exposition, and indulge the hope that it will so quicken 
Christian conscience as to give California a weekly rest 
day." 

Action of the Northern Baptist Convention, at Boston, 
Mass., June, 1914 : 

*'We welcome the proposition for an International 
Lord's Day Congress in connection with the Exposition, 
with the hope that it may strengthen the hold of the 
Lord's Day upon the consciences of the people, and we 
recommend the appointment of Mr. Henry Bond as a 
member of the Honorary Council of the Congress." 

Resolution of the General Assembly of the Presby- 
terian Church in the United States of America, adopted 
May, 1914, at Chicago : 

''Resolved: That this Assembly learns with pleasure 
of the purpose to hold an International Lord's Day Con- 
gress in San Francisco in July, 1915, at the time of the 
Panama-Pacific Exposition in that city, and that it com- 
mends this Congress to all the people of our churches, 
with the hope that it may be the means of strengthening 
the hold of the Lord's Day upon the Christian conscience 
and of awakening the public mind generally to a fuller 



20 SUNDAY THE WORLD'S REST DAY 

appreciation of the industrial and economic value of a 
weekly rest day, as well as of the proper religious observ- 
ance of the Holy Day of Rest and Worship." 

Similar action v/as taken by each of the following 
general church bodies to which the plans of the Congress 
were presented : 

The General Assembly of the Presbyterian Church 
in the United States, at New Castle, Pa., May, 1914. 

The , General Assembly of the United Presbyterian 
Church of North America, at Kansas City, May, 1914. 
The General Synod of the Reformed Church (Dutch) 
in America, at Asbury Park, N. J., June, 1914. Rev. 
John G. Fagg, D.D., President, was made by vote of the 
General Synod a member of the Honorary Council. 

The Convention of Free Baptists, at Ocean Park, 
Me., July, 1914, also named their President, Rev. Dr. 
J. W. Mauck, President of Hillsdale College, Mich., as a 
member of the Honorary Council. 

The Federal Council of the Churches of Christ in 
America, by its Executive Commission. 

The General Assembly of the Presbyterian Church in 
Canada, by its Moderator, Rev. W. T. Herredge, D.D. 

The Union American M. E. Church elected Bishop P. 
A. Boulden, A.M., D.D., to represent it. 

DEFINITION OF TERMS 

SUNDAY designates a particular day of the week 
regardless of its character or use, as Sunday 
Work, Sunday Rest. 

SABBATH refers to the common weekly rest day 
observed with religious sanctions. Its per- 
sonal and social observance is required by 
the divine commandment, and usually also 
by the civil law. 

LORD'S DAY is the weekly festival of the Resurrec- 
tion, kept joyfully and voluntarily by the 
Christian, in token of his love for, his 



FOURTEENTH INTERNATIONAL CONGRESS 21 

loyalty to, and his faith in our Lord Jesus 

Christ. The Lord's Day would, like any 

expression of love, lose its sweetness if 

exacted by law. 

Throughout Christendom all these are the same day of 

the week. Often all these meanings are blended. The 

term used therefore follows the dominant thought, but 

must not be taken as excluding the other characteristics 

of the Day. 



CHAPTER II 

The Opening of the Lord's Day Congress, Oakland, 
Cal., July 27, 1915 

The meeting was called to order by Rev. Duncan J. 
McMillan, D.D., Secretary of the Program Committee. 
Scripture from Deut. 5:12-16 was read by Rev. Wm. M. 
Rochester, D.D. Rev. Warren H. Landon, D.D., then 
offered the following prayer: 

* 'Almighty God, our Heavenly Father, we give Thee 
hearty thanks for this gathering of Thy servants. Thou 
hast watched over us in our journeying, and brought us 
in safety to this place. We thank Thee for Thy holy 
Sabbath, for the refreshment and gladness it has brought 
to many hearts through the ages. It was a comfort and 
blessing to our fathers. May it continue such to us and 
to our children. Stay all the forces that would violate its 
sanctity and turn this holy day into a holiday. Quicken 
and deepen the churches' regard for the day. May all who 
love Thee love Thy holy day, and teach their children to 
love it. Guide all rulers in its observance and aid them in 
the enforcement of all laws enacted for its preservation. 
Especially help us in this favored land to keep all Thy com- 
mandments for our good always. Guide us now in our 
counsels and discussions, and bring us to wise, just con- 
clusions. And when we have ended our conference, send 
us on our way with a stronger purpose to keep the Sab- 
bath better ourselves, and to use all proper effort to make 
it a day of the truest pleasure and profit to all people. In 
the name of our Lord Jesus Christ. Amen." 

The audience, led by the Edna White Trumpet Quar- 
tette, sang ''America," 

22 




Rev. Warren H. Landon, D.D. Rt. Rev. William F. Nichols, D.D. 




Rev. Sidney L. Gulick, D.D. Rev. Edward L. Parsons, D.D. 



OPENING OF THE CONGRESS 23 

Dr. McMillan then said: 

Ladies and Gentlemen : 

Mr. E. Francis Hyde, Chairman of the Executive Com- 
mittee, was expected to be the temporary Chairman of 
this Congress, but he was prevented by important inter- 
ests from coming at this time. He regrets that he cannot 
be with us to-day, and I regret it more than he does, or 
than you do. With your permission I shall read a letter 
from him which explains his absence: 

31 Bible House, New York City, 

July lUy 1915. 
Rev. Duncan J. McMillan, D.D. 

Dear Doctor McMillan: — The program of the 
International Lord's Day Congress to be held at San 
Francisco, California, from July 27th to August 1st, indi- 
cates on the first page that at eight o'clock on the evening 
of July 27th the meeting of the Congress will be called 
to order by the Chairman of the Executive Committee. 

As it will be impossible for me to be present at that 
time, I ask you to call the meeting to order and to intro- 
duce Judge Alton B. Parker as the permanent Chairman. 

When the arrangements for the Congress were insti- 
tuted in the early part of last year and the Executive Com- 
mittee was appointed to carry out the arrangements, I 
consented to act as Treasurer of the Committee and to be 
responsible for the raising of the funds necessary for the 
expenses of the Congress. I then said it would be impos- 
sible for me to attend the Congress on account of the 
inability of my wife to make the journey. I, however, 
undertook to provide the funds necessary for the expenses 
of the Congress. Doctor Swartz was elected Chairman of 
the Executive Committee, and served as such until his 
death in the spring of this year. 

After the death of Doctor Swartz, the members of the 
Executive Committee very kindly asked me to take his 
place as Chairman of the Executive Committee. I did 
so, as it was their unanimous wish. But it was with the 



24 SUNDAY THE WORLD'S REST DAY 

understanding that I had had from the first that I would 
be unable to attend at San Francisco. I therefore now 
request that you would act for me as my substitute in 
calling the first meeting to order, and also in giving such 
advice as to the conduct of the Congress as would be 
proper for me to give if I were present. 

With full confidence in your efforts for the success of 
the Congress, as well as in the co-operation of the other 
workers who are going to make the Congress a success, I 
remain, 

Very truly yours, 

E. Francis Hyde, 
Chairman of the Executive Committee and Treasurer. 

You see our Chairman assigns to me the duty of calling 
the meeting to order. For your comfort of heart and my 
peace of mind I point you to the fact that Mr. Hyde does 
not require nor even authorize me to make a speech. I 
shall detain you, therefore, only long enough to say a few 
words by way of introduction. 

We are here as representatives of thirty-nine organi- 
zations — nineteen in America and twenty in other 
countries — which exist for the promotion of Sabbath 
observances. There are also, represented here, societies 
and Churches which are not organized exclusively for 
that purpose. At least thirteen different religious denom- 
inations are here by representation. There are also indus- 
trial, scientific, social, and educational organizations en- 
rolled in this Congress whose . representatives will be 
heard. We are here for the purpose of promoting and 
defending the Sabbath — the weekly rest day of the ages 
and of the civilized world. 

The Executive Committee, to whom was given plenary 
power, was glad to accept the cordial invitation of Mr. 
James A. Barr, the Commissioner of Congresses, to hold 
our Congress in connection with this great Exposition. 

The committee was somewhat embarrassed by the many 
hospitable offers of accommodations for the Sessions of 



OPENING OF THE CONGRESS 25 

our Congress. They accepted the offer of this beautiful, 
new building partly because it is so well adapted to our 
purpose, partly because they wanted to dedicate it to a 
wise and holy use, partly because they were willing to 
meet the City Council half way on the Sabbath question, 
and partly because we could not well resist the attractions 
of the beautiful city of Oakland. 

I am informed that there are present, gentlemen who 
represent various interests — the Exposition, the civic, the 
industrial and the rehgious forces of this great state, who 
have come here to welcome us to California. I have the 
privilege and honor of introducing Mr. Florence J. O'Brien, 
who officially represents the distinguished Governor of 
California. 

Mr. Florence J. O'Brien (Governor Johnson's repre- 
sentative) spoke as follows : 

Delegates to the Lord's Day Congress, and Ladies and 
Gentlemen : 
The State of California is proud and glad to have within 
its borders a body like this, devoted to the uplift and 
betterment of humanity. It is a little early yet in the 
proceedings to catch the spirit of this Congress, but what 
I have seen of its literature, convinces me that it is com- 
posed of men and women who have come here unselfishly 
devoted to the work. It is therefore meet and proper that 
a congress of this character should be held within the 
borders of this state ; it is proper that it be held in Cali- 
fornia, because California is one of the states of the Union 
which has a law providing that one day in seven shall be 
a Day of Rest. This law has stood since 1893. It is not, 
I regret to say, observed as it should be but it is there. 
One of the other states, I am proud to say, is the State 
of Massachusetts, the state of my birth. By these enact- 
ments both states are honored and distinguished. It is 
proper that this Congress should be held within this state, 



26 SUNDAY THE WORLD'S REST DAY 

where for the past five years so much has been accom- 
plished along the lines of social betterment for human 
beings. It is proper that this convention should be wel- 
comed by a representative of a Governor whose chief 
concern since his election has been the improvement of 
the living conditions of men, women, and children. 

As an official of the Commission of California of the 
Panama-Pacific International Exposition it is my privilege 
to welcome you also to the World's Fair across the bay. 
Some of you who are here from a distance may not know 
that the State of California is a one-third financial part- 
ner in that enterprise. The people of this state raised five 
years ago by a Constitutional Amendment the sum of 
five million dollars as their contribution to the Exposition. 
They knew what they were doing. It was with full 
knowledge and confidence that the Exposition would bring 
to California leaders of thought and that California would 
profit thereby. 

A feature of this Congress that has caused me no small 
gratification is the discovery of the broad scope of the 
Program. Men of many different and widely varying 
creeds are here scheduled to present their views. I note 
the names of numerous dignitaries, and distinguished 
prelates of the Protestant Church ; of Archbishop Farley, 
Archbishop Hanna, and Rev. Father J. J. Burke as 
Cathohcs, and a number of leading adherents of the 
Jewish faith. I am more than gratified at the liberal char- 
acter of this Congress. 

I earnestly hope that those of you who have come from 
distant points will be able to see something of California, 
its valleys, hills, and mountains. I hope that you will be 
able to see something of the thirty million dollar state 
highway that is being constructed. So, my friends, on 
the part of the Governor of the state, whose written words 
of regret were that he would like to be here in person were 
it possible (and those who know him know he would not 
h^ve written them unless he fulty meant every word), we 



OPENING OF THE CONGRESS 27 

welcome you to the San Francisco Bay region, to the 
Exposition, and to the State of Cahf ornia. 

Dr. McMillan : About all the organized forces of right- 
eousness in the State of California are extending welcom- 
ing hands to receive us. The President of the great 
Exposition cannot be here in person, but he has sent just 
as good a man to represent him. It is my privilege to 
introduce Mr. Frank L. Brown, who came all the way 
across the bay to extend President Moore's greetings. 

FRANK L. brown's SPEECH 

It is not alone our loyalty to our chief, Mr. C. C. Moore, 
President of the Panama-Pacific Exposition, that makes 
us believe that there is nothing like his equal on the 
Pacific Coast. While I appreciate the honor of repre- 
senting him I beg to say that it is my privilege and 
pleasure to greet you. You may have noticed from the 
daily papers that we have had a busy week at the Exposi- 
tion. There has been a constant run of business, and we 
have been receiving distinguished people who have 
honored us with their presence. It is President Moore's 
great regret that he cannot be here this evening. I was 
detailed to come over and welcome you in his place. I 
wish that we may have the pleasure of welcoming you in 
"the Jewelled City" across the bay. We want you to know 
and appreciate the message and purpose of the Exposition. 
Furthermore, we want you to know that we appreciate 
most highly your coming here. 

In looking over the roll of your Honorary Vice- 
Presidents, I find the names of several who have visited 
this city. Two-thirds of them have been with us. It is 
a very great pleasure to have you with us to-night. In 
honoring us, you are welcomed as you were at similar 
conventions at the World's Expositions at Chicago, St. 
Louis, and Jamestown, and surely it is most fixtting that 
you should be with us in 1915, on the shores by the 



28 SUNDAY THE WORLD'S REST BAY 

Golden Gate. There is need of a better understanding of 
the people of this nation and of this world respecting 
the Pacific Coast. Now is the time, and the future must 
spell the word "opportunity" and service for us. Take 
the message of the previous Exposition held in Chicago, 
studied and best expressed in parliaments of the Exposi- 
tion and especially in parliaments of religion, which sent 
out their influence to all the v/orld and did great work. 
St. Louis stood for learning. This great Exposition stands 
for the new gospel of service to men and to God through 
man. This is the message as correctly interpreted by one 
of the best manufacturers in behalf of the Exposition. 

Ten years before the great fire, we had planned to 
hold in 1913 a celebration of the four hundredth anni- 
versary of the discovery of the Pacific Ocean by 
Balboa. In 1906 the city was devastated by the 
greatest conflagration of all ages. After the city was 
rebuilt, there came into view the great thought and pur- 
pose of the completion of the Panama Canal, man's 
greatest achievement. Then there came into our minds 
something of what the great undertaking stood for. Four 
hundred years they had been seeking to unite the Atlantic 
and the Pacific. In 1522 the King of Spain appointed 
the first Panama Commission. In 1534 there were not 
men and not money enough to dig the canal. We realized 
then what the message that this nation had to give to the 
world was. In less that four hundred years a nation 
unborn and unheard of at that time built it with little 
effort and little financial obligations. So this nation under 
the providence of God has linked together the oceans and 
given to the world a new expansive thought. 

Nine years ago our city lay prostrate because of the 
fire, but through the help of friends our city has been 
restored. So there comes into our hearts a deep, religious 
thought that this Exposition should not only commemo- 
rate the building of the canal, but should be the best 
expression of the gratitude of the people that under the 



OPENING OF THE CONGRESS 29 

providence of God our city has risen out of the ashes 
grander than before. 

Another fact is that we reahzed that the people 
of the western coast were face to face with the problem 
of the Orient. Out in the Pacific Ocean was a race greater 
in number and with a longer history than any other in the 
world. The new Emperor of Japan in the forefront of the 
nation was watching with careful eyes what the United 
States were doing. China, the oldest nation on earth, was 
amazed that by the mingling of races and the contribu- 
tions of all nations, has been built, in less than one hun- 
dred and twenty-five years, the greatest nation of the 
world. The western coast only seventy years ago began 
the foundation of civilization, of industry, of commerce, 
and of religion. We have invited you to come and see 
what we have accomplished. 

So, members of this great society, I ask if it is not 
most fitting that you should hold your Congress here 
with us to-day, because your deliberations, the results of 
your efforts, and the words of these men whom you have 
assembled, sent out during this week will re-echo through- 
out the whole world. We of the Exposition are proud to 
welcome you here to-day, we are glad to express our 
gratitude for your coming, and to assure you of our hearty 
co-operation in the work you have in hand, and we bid 
you Godspeed. Take back with you pleasant memories 
of California. We of the West ask you to help us to 
uphold the flag and the best things of this life. 

Dr. McMillan : This lifts us up to the genial fellowship 
of the churches of California who have outdone the civic 
and industrial powers, in sending two of their most emi- 
nent and honored representatives : the Right Rev. Wm. 
F. Nichols, D.D., Episcopal Bishop of California, and the 
Right Rev. E. H. Hughes, D.D., Methodist Episcopal 
Bishop of the state. We shall first hear Bishop Nichols, 
whom I have the honor of introducing." 



30 SUNDAY THE WORLD'S REST DAY 



BISHOP NICHOLS' ADDRESS 

I think Calif ornians have been learning that among the 
lasting and sweet memories of this Exposition and this 
Exposition year may stand out in the minds of all who 
come to us the memory of California's welcome. We 
flash it out from the buildings, flash it out on the waters 
where it sparkles; it blooms in the flowers of that great 
Exposition; and if it were possible we would hitch it to 
a star. We do welcome you. And how significant it is 
that in an Exposition which is giving days for so many 
persons and institutions and so many things should be 
signalized by the fundamental day of all. 

When Li Hung Chang was visiting our country, they 
took him to Philadelphia to see the Liberty Bell. He noted 
the bell and the crack in the bell. His observation was, 
''Is liberty in this country cracked?" Now we have a 
liberty-day bell, which we all rejoice in. It thrills our 
hearts. It is a day of which we are all proud. We are 
told to ''Remember the Sabbath Day to keep it holy." If 
we merely have a liberty bell without a Lord's Day cele- 
bration, there may be some danger of having liberty in 
this country cracked. We welcome you in the special 
way that I am honored to speak for the churches. We 
v/elcome you as fellow helpers toward a great ideal con- 
gregation. Remember religious idealism proposes the 
Lord's Day for worship and rest — religious worship. 
Columbus first landed with the banner of the Cross. Then 
he knelt and prayed. The Atlantic and the Pacific are 
consecrated by idealism of God in the new world. Who 
can forget! Out under God's sky the first Sunday after 
we were shaken and burned — we were forbidden to gather 
in churches, so we gathered in parks, prayed and gave 
thanks for having been saved. That instinct and idealism 
of prayer brought peace and comfort. That was religious 
idealism. Remember the Sabbath day. The Old Continent 
has very poor observance of Sunday. Certain great coun- 



OPENING OF THE CONGRESS 31 

tries kept Sabbath fairly well. But we have not had here 
the Continental Sunday. We have had only disobedience 
of the law of rest and worship. Rest is conspicuous, while 
worship is not. But we welcome you with your idealism, 
we hope you will see dreams and visions of saving not 
only our rest day, but that you will also contribute to 
other problems of the country. Liberty is not cracked. 
The Exposition was brought here for this opportunity. 

I am afraid, however, that this Congress will have to 
take cognizance of our churches. In these days people 
live outdoors. Our climate has in it the element of rest. 
I fear that but few Christians went to church when our 
city lay in ruins from fire. Christians go to church when 
it is raining outdoors, and they can't go anywhere else. 
But that which brings problems to us, not a few, and not 
easy, also brings encouragement to us, because there is 
something about our sky, our flowers, our air that sug- 
gests Heaven. The federation of the world is not far off. 
I believe it is only intermitted by the great struggle. 
. . . Permanent peace will be the contribution of the 
great war. In the seventeenth century we find William 
Penn forecasting a Peace Congress in Independence Hall. 
... I doubt not that through the ages one increasing 
purpose was, and the thought of man is widened by the 
realization of this sense. 

I believe that idealism of federation is working by 
units toward which we contribute, converting all the 
minds that are omnipresent, proving that man needs one 
day of rest in seven — a conviction almost universal to-day. 

I want to plead for the special character of California 
in idealism. We do not want you to understand that your 
pioneers left all religion on the other side of the Rockies. 
Let us credit the other side, but let us see what was 
left. . . . We welcome you because you have inher- 
ited something which the pioneers left on their way. But 
that they did not leave all there is evident to any one who 
studies the origin of religion around the Bay. You will 



32 SUNDAY THE WORLD'S REST DAY 

find striking evidence of religious idealism in the origin 
of the churches in San Francisco. Nearly forty young 
men who came here at that time banded together, July 
22, 1849, was signalized by forming the first church in 
San Francisco. It was formed with distinct purposes to 
have domain extended broadly not selfishly for themselves. 
We welcome you to our ideals; ideals that belong to 
the present and the future. We believe you can help us 
in our problems. You will give us an impetus which will 
help us to keep the Lord's Day better and bring us to- 
gether. We welcome you one and all here. We feel the 
touch of shoulder to shoulder, spirit to spirit, the uplift of 
life to life, which makes us one, and together we can say, 
"This is the day the Lord has made, we will rejoice and be 
glad in it." 

Dr. McMillan : Now we are warmed up to the tempera- 
ture in which a Methodist feels most at home. I give way 
for Bishop Hughes. 

BISHOP hughes' address 

Mr. Chairman and Dear Friends : 

A welcome to a Congress is simply a welcome to a 
new emphasis of a cause. However distinguished the 
delegates and speakers may be, they are the subordinates. 
The cause which they meet to promote is their chief. It 
would be easy now to indulge in the commonplaces of 
greeting and congratulation — to say how glad we are to 
have the representatives of this Lord's Day Congress as 
the guests of the Bay Cities and of California. But the 
deeper sense of welcome is more than personal. We must 
take the meaning of your own coming. You have travelled 
over mountains and deserts in order that you may speak 
and plan for a holy cause represented by a sacred Day. 
This is not a Persons' Congress but a Lord's Day Con- 
gress ! We would to God that our welcome of you would 



OPENING OF THE CONGRESS 33 

mean the speedier welcome of a real Sabbath to our 
beloved Cities and State. 

It was the word of Our Saviour that "the Sabbath was 
made for man." Ordinarily, our thought and speech 
insist on recognizing that the human emphasis is greater 
than the calendar emphasis; God's care for the day is 
but his care for men. But there is another thought some- 
what hidden in the Lrord's statement, a thought gained 
by emphasizing the word "made." The Sabbath v\^as made 
for man. Many of his institutions have been wrought out 
by the painful processes of his own social evolution. But 
the Sabbath in a deep and divine way is a gift. God made 
it and passed it to us in his gracious hand. It would be 
quite possible to press this conception too far, and so to 
lose sight of the fact that the day has been modified in 
the course of history by human influences. Yet the fact 
abides that the Sabbath is God's gift to man. Man makes 
many things for himself; in the kindness of God the 
Sabbath was made for him. Perhaps there is no institu- 
tion that could more properly be called a direct gift, one 
that came without the working of indirect forces. The 
Bible was long in its making. The Church was long in its 
building. The Sabbath came at the command of God, 
girded at once by the divine authority because it stood for 
the divine gift. 

When, therefore, we handle the Sabbath, we handle 
the gift of God Himself. He made it for us. His hand 
fashioned its place in the calendar. He provided it as a 
gift of rest between the weeks of work, as a gift of spirit- 
uality amid seasons of tempting materialism. Men touch 
the Sabbath as if they had made it for themselves ; what 
they must learn is how to touch the Sabbath as if God had 
made it for them. It is precisely this principle, Mr. Chair- 
man, that alone can recover the day to its meaning and 
purpose. We treat the day as if it were a human con- 
venience rather than a divine gift. We stress so much 
the fact that the "Sabbath was made for man'' that we 



34 SUNDAY THE WORLD'S REST DAY 

slur the fact that the Maker of the Day is God, and that in 
a unique sense the Day is God's gift to man. 

The illustration of the gift may lead us on to some 
rather simple and practical applications. The very essence 
of ingratitude is to use a gift in such a way as to injure 
the giver. Our friend gives us a v^alking stick, and we 
employ it directly as a weapon wherewith to maim him! 
He gives us a pen, and with it we write slanders against 
him! He gives us a watch, and we use it so that we may 
meet hiih at a secluded spot at a given time and there way- 
lay and murder him! He gives us a jewelled knife, and we 
place its sharpness against his throat in an effort to gash 
him! The illustrations are strong, but they are suggestive, 
too. God made the Sabbath for man; while man in his 
turn too often remakes the Sabbath against God! The 
gift is turned against the Giver. Under this conception 
Sabbath-breakers are ingrates. Perhaps when they break 
a day, they likewise break a heart. 

And now, Mr. Chairman and Gentlemen, we welcome 
you as persons, but we welcome you more heartily as 
crusaders in one of the most reverent of reforms. We 
welcome you to a state that needs the influence of your 
meeting. We trust that after you yourselves have left, 
your opinions and convictions will abide with us to the end 
that California may ere long transcribe the Fourth Com- 
mandment in her statute books and in the hearts of her 
people. So shall we unite the authority of Sinai with the 
tender appeal of the Lord who died and rose again so that 
our citizenship may recognize the new Sabbath as still 
more truly a gift of the grace of God for man. 

Dr. McMillan : We have been invited to make our home 
in the city of Oakland during our stay in California, and 
its hospitable Mayor, who, I am told, is too modest to 
speak in public on the stage, has sent his friend, Mr. 
Higgins, to express his welcome. I have the pleasure to 
introduce Mr. Preston L. Higgins. 



OPENING OF THE CONGRESS 35 

Mr. Higgins (Mayor Davie's representative) then said: 
I desire to express my profound regret that Mayor 
Davie is unable to be present at this great gathering. 
Standing here, as his representative, I know that I speak 
his sentiments as well as my own when I say that, with 
pleasant anticipations, we have looked forward to the 
coming of the International Lord's Day Congress, knowing 
that it would bring to us and leave with us a lasting 
blessing. We have a great state and Oakland is one of its 
great cities, but vv^e are not perfect. We need to advance 
along many lines and improve in many respects. We 
freely admit that we have not lifted our standard of 
Sabbath Observance up to the full measure of divine 
requirements and human well-being. Your presence is an 
impressive reminder of our shortcomings ; your counsels 
will stir us to new endeavor and help us to attain to better 
things. By actions rather than by words, we shall show 
our hospitality. It is our wish that this convention may 
long be remembered for its accomplishments, achieve- 
ments, and treasures. 

We greet you with a hearty welcome. 

Dr. McMillan : Some years ago many of us desired and 
expected to see Judge Parker in the White House in 
Washington, and we could not then understand why a 
kind Providence denied us the satisfaction. Vf e now see a 
reason. He had a higher honor in store for His servant. 
Here in this Congress are gathered, by representation, all 
the continents and the Islands of the Sea. I have the 
distinguished honor of introducing the man who has been 
chosen to preside over this Congress of the civilized world, 
the Honorable Alton B. Parker. 

ADDRESS OF PION. ALTON B. PARKER 

Certainly no member of this Congress ever doubted the 
wisdom of holding this meeting at the Golden Gate. But 
if there were any among us Vs^ho did doubt, that doubt 



36 SUNDAY THE WORLD'S REST DAY 

must have passed away as he or she Hstened to the golden 
words of welcome and of inspiration that fell from the lips 
of the eloquent representatives of the Governor of the 
State, the Mayor of the City and of the Pacific Coast 
churches, speaking through the Right Reverend Bishop 
Nichols and the Right Reverend Bishop Hughes. 

Moreover, there is inspiration in the fact that this 
Congress meets in the shadow cast by a great catastrophe, 
the outcome of earthquake and fire, but which could not 
overwhelm the dauntless spirit of the people of San 
Francisco, for they have builded upon the ashes of the old 
a new and far more beautiful city. If there be any place 
in the world where we ought to be inspired to press on 
with the work that confronts this Congress it is in the 
State of California, and this godly City at the door of San 
Francisco. 

The prototype of our Sunday or Lord's Day was, of 
course, the Seventh day, set apart at the Creation of Man 
as a day of rest, hallowed and blest. The observance of 
that day was one commandment of the Divine ten, and our 
Hebrew brethren all did, down to the last century, and 
many do still, devote that day to rest and worship. 

The Christians from the first assembled on the first 
day of the week for worship. 

The first statutory recognition we find of the Lord's 
Day dates from 321 A. D., when Constantine commanded 
its observance in an edict, calling it ''the chief and best 
of days." The edict enjoined rest from all labor, but only 
in cities and towns. 

Plainly, upon the earliest recognition of Christianity 
by a government, the wisdom of requiring observance of 
the Christian Day of Rest was clearly recognized. 

The first statute on the subject of which we have any 
record in England is one of Ina, King of the West Saxons, 
who, in 694, made a statute prohibiting ''all worldly work" 
on the Lord's Day. 

King Canute, the Dane, made a similar law, and the laws 



OPENING OF THE CONGRESS 37 

of King Altelstane forbade ''merchandizing" on that day. 
Later statutes laid down further rules intended to safe- 
guard the day. 

Queen Ehzabeth and James I sanctioned statutes 
which sought to compel not merely a negative but a posi- 
tive observance of the religious character of the Lord's 
Day. There were four of these statutes and they required 
all persons having no legal excuse to attend public worship 
on Sundays. 

Anglo-Saxon government recognized very early, there- 
fore, that good government had a faithful ally in Sunday 
observance. 

At this time it was the custom in England, and indeed 
all over Europe, to attend church service in the morning, 
and spend the remainder of Sunday in healthful outdoor 
recreation. In England cricket bats were taken to church, 
and after service the young men played cricket on the 
village green close or near to the church, under the eye, 
or even with the help, of the parish priest. 

Thus the common sense so characteristic of the Anglo- 
Saxon mind found in that early day and without experi- 
mentation a normal and sensible way to keep this day of 
rest and devotion which we would be wise to advocate now 
if we could insure against divorce such a marriage of 
recreation and devotion. The picture is wholesome. Such 
Sundays would draw us closer to Heaven and closer to 
each other and equip us morally and physically for the 
business of this life and the advent of the next. 

When the Puritans flocked back from the continent, 
they viewed church and parish priest and games on Sun- 
day with intolerant eye. Growing strong and bold they 
interfered by word and force with the Sunday games, 
insomuch that in 1618 James I issued his "Book of 
Sports," setting forth in order the sports which were law- 
ful on the Lord's Day, and prohibiting the disturbance by 
people or magistrates of those playing such games after 
divine service on that day. 



38 SUNDAY THE WORLD'S REST DAY 

It was the Puritan alone who then advocated a devotion 
of the whole day to religious services, reading and 
thought. His more scrupulous and narrow attitude 
toward the day was copied from the strictest Hebrew 
teaching as to the observance of the Sabbath Day of the 
Decalogue. The Puritan was almost exclusively a reflec- 
tion of the Old Testament. Like an Old Testament here 
he called upon Jehovah to smite his enemies and to fight 
with him in his battles. He named his children after the 
patriarchs. He talked an Old Testament dialect, and lived 
altogether in that atmosphere. He named the Lord's 
Day the Sabbath, and made it a day of long sermons, 
sanctim.onious faces, tedious catechisings, and cold 
victuals. 

By 1656 the Puritan had things pretty well his own 
way about Sunday observance, for an act of Parliament 
was then passed compelling all persons, not excused by a 
magistrate, to attend church service at a place of worship 
not differing from the public profession of the nation. 

The Puritans who colonized New England enforced 
here the strict observance of Sunday which they had 
advocated in England. Some of the Pilgrim Fathers were 
in favor of capital punishment for disobedience of their 
Sunday regulations. Among the other colonies the Lord's 
Day was observed more cheerfully. 

Our present tendency to Sunday desecration is, of 
course, the result of the excess or violence of observance 
during the period of dominance of Puritan thought, and 
of course again, the result is strongly emphasized by the 
importation of a population that has known no Sunday 
but the extreme opposite of the Puritan Sunday — the type 
of Sunday we call the Continental. 

We must, of course, seek to steer safely somewhere 
between the Continental error and the Plymouth error. 
In my judgment the day is lost unless we attend divine 
service at least once. With this for a habit and the rest 
of the day spent consistently, your Sunday, if not an 



OPENING OF THE CONGRESS 39 

inspiration, will, at least, be a decent example to others, 
and especially the young. Your patriotism should not be 
satisfied with less. 

The continuance of our national life in its primal 
vigor absolutely demands that the first day of the week 
be set aside and forever observed and celebrated as a day 
devoted to rest, religious services, and humanitarian work. 

It is easy to show, on ample and unassailable authority, 
that physically man needs the rest. 

It is easy to demonstrate that morally man needs his 
attention devoted at least so often to his religion and the 
needs of his brother men. 

Just now, however, we will pass all that and consider 
how our country's future demands our faithful steward- 
ship of the hours of the Day that is called The Lord's. 

The faithful observance of that day is one of the chief 
characteristics of our civilization. It is one of the dis- 
tinctive things that makes our civilization the conceded 
superior of every civilization of the past. It is one of the 
mightiest of the forces that has placed Anglo-Saxon 
civilization upon a height never before attained. 

This civilization is single in offering to the masses full 
liberty, equality of opportunity, and a taste for the finer 
things of life. 

I need not say that the standard of liberty unfurled 
in Philadelphia in '76 was not the first to gladden human 
hearts. History tells us that many a people has risen in 
might, thrown off an oppressive yoke, declared and sought 
to perpetuate their independence. The Romans in ancient 
times overthrew their kings, established a republic and 
declared the rights of the people which might not be 
denied them, but in less than a century the declaration in 
the Twelve Tables were about all that survived of their 
coveted liberties. They did not pay the price, of eternal 
vigilance, and so lost the prize. 

Magna Charta was wrung from an unwilling monarch. 
Through it pledges were made that many trespasses upon 



40 SUNDAY THE WORLD'S REST DAY 

the natural rights of individuals should cease and many 
remedies were provided. The pledge which seems to us 
to present the most shocking picture of the time is the 
fortieth : 'To none will we sell, to none deny or delay, right 
or justice." Thank God, that, natural faultfinders as we 
are, none can truthfully say that right or justice is sold 
in this country. 

The charter is claimed, and probably rightly, by care- 
ful students of history, to be the corner stone of English 
liberty. 'Yet four and three-quarter centuries were to pass 
before the Bill of Rights should be enacted — a period 
which witnessed a constant struggle by the people to 
secure a greater, and still greater measure of protection 
and freedom. 

And the American Colonies were able to obtain their 
birthright of liberty only by manful and entire rejection 
of the parental control of the English Government. 

Therefore, when the colonial statesmen prepared a 
governmental framework in state or nation they strove 
not merely to make a substantial and eternal record of 
rights, but above all things to incorporate the great 
principles of liberty and the framework of government 
in a supreme law promulgated by the people themselves 
and capable of change only by the people — beyond the 
reach of either the executive, legislative, or the judicial 
departments of government or all of them acting together 
to amend. 

Thus was created a government under the complete 
control of the sober, second thought of the people, and in 
full confidence that the people would themselves assure 
the every-day enjoyment of liberties and rights conceded 
them long and universally, but accorded them in the past 
so uncertainly and grudgingly. 

Their purpose was magnificently fulfilled. The govern- 
mental structures wrought by them have been the envy 
and admiration and have inspired the emulation and hope 
of the civilized world and the barbarian hordes. 



OPENING OF THE CONGRESS 41 

The complete liberty and equal opportunity secured 
by their efforts to insure to posterity not alone a perfect 
recital of man's liberties but also and primarily a reali- 
zation of the dream of the centuries : a great community 
where all men might be born, might mature and might 
live and work perfectly free and equal — their achieve- 
ment, has made this land the Promised Land for all the 
enslaved and oppressed. 

The demonstration made in this new land that a people 
may govern without hereditary monarch or landed aristoc- 
racy, and that under their rule individual liberty is 
secure, has inspired efforts — some of them successful in 
every quarter of the globe, to wrench power from ancient 
and hitherto secure dynasties and place it in the hands of 
the people. 

All the world should know by now that liberty is every 
man's birthright only where the people are supreme, under 
Heaven, and where the people create a government by a 
charter whose every provision is sacred from profaning 
hands of any servant of the people and from any hasty 
conclusion, even, of the supreme people. 

And we who love the land, and love the people, who 
enjoy its unexampled freedom, and love the sacred docu- 
ment that protects that freedom, we know that to insure 
its complete protection from the many assaults which 
from time to time threaten its very life, we must have 
back of our constitutions and the governments they con- 
trol a people not supreme alone, but intelligent, instructed, 
conscientious and sober minded. 

And it is to secure intelligent, instructed, conscien- 
tious, and sober-minded control of our constitutional 
government that our people need the pause in the week's 
occupation and the quiet, peaceful and sacred hours that 
we call Sunday. 

Rest, quiet, a little prayer, a bit of sermon, a deal of 
heartfelt worship, a hearty tightening of family ties, some 
contemplation on man's duty to God and his neighbor 



42 SUNDAY THE WORLD'S REST DAY 

and the citizen's duty to his state, a deed or two of kind- 
ness — make a perfect Sunday. 

Who can doubt that one such day in seven makes a 
man a better citizen, a more inteUigent, instructed, con- 
scientious and sober-minded member of the supreme 
governing body. 

Who can doubt that without some such pause in the 
daily routine — some such separation from self and work — 
we shall develop into a people that cannot appreciate or 
deserve the liberties so hardly won, until they are lost to 
us. That is the historical and logical result when a nation 
holds its freedom loosely and indifferently, being mentally 
absorbed in meaner and more material matters. 

Our greatest advantage over many of our sister 
nations lies in the fact that the people rule our land, and 
that the people are themselves ruled by a high morality 
instructed and guided by individual conscience. 

To maintain our place in the sun we must forever 
live up to our standards of morality. We can accomplish 
this only through the complete and regular digestion and 
assimilation of those standards, weekly, upon the day set 
apart from our daily work, personal projects, and selfish 
thoughts, and devoted to restful, religious contemplation 
and worship, and to soul-nourishing attention to the proj- 
ects and interests, thoughts and words, troubles and joys 
of others. 

We do not need for this more drastic Sunday Laws. 
We are now be-lawed to a ridiculous degree. 

We do need an awakening of the public conscience and 
an enlightening of the public opinion to the end that 
the distracting work and dizzy frivolities and self-interest 
that interfere with a decent and wholesome keeping of 
Sunday shall be "scrapped" and replaced by more restful 
and old-fashioned practices. 

Without the weekly separation that a well-spent Sun- 
day provides from self -consideration and the continuous 
attention to and service of selfish interests (which, of 



OPENING OF THE CONGRESS 43 

course, includes family and social matters), any man or 
woman will sink in a sea of selfishness all love of Deity, 
all love of humanity, all love of his country- — the three 
great forces for good in the world, to which love of home, 
love of family and other splendid traits of character are 
subsidiary or incidental. 

The tendency of much of the new teaching — near- 
religious and not-near-religious — looks toward self- 
deification, the setting up of a little brass idol of self to 
adore and celebrate. 

New Thought — so-called — is but a new name for a 
cultivation of egotism that is as ancient as man. 

There is deep inspiration in the knowledge that we hold 
within us the embryo of a divine and heroic life which 
need not and should not wait for its birth until Death 
opens to us the door of the tomb beyond which lies the 
world we are some day to explore. 

The realization that we may, day by day, live the 
perfect life if we but will it finally; that we may build 
from our days a character that shall satisfy the soul and 
command the respect of God and man, is rife with good. 
The conviction that the human mind is the monarch of the 
physical world is the lever that utilizes the strength of 
man to its fullest capacity. Therefore all teaching that 
makes a man realize his personal power is light banish- 
ing the black night of ignorance. But the darkness is 
better than that light unless the light shines for all men. 
If you are going to hide it under your little bushel you 
might better never have lighted it. If you are going to 
devote the all but supreme power you find in yourself to 
your selfish interests and ambitions, it were better you 
had never felt that power. 

We have departed a long way from the simple life 
of our forebears. We have fled far from the old-fashioned 
ideas of duty to Heaven and our neighbor. 

We seek to surround ourselves with luxuries : automo- 
biles, period furniture and an infinite variety of clumsy 



44 SUNDAY THE WORLD'S REST DAY 

bric-a-brac, we travel to find no culture, we read and 
absorb no good, we spend and spend like the proverbially 
intoxicated tar, and what shall we answer when Heaven 
demands an account of our stewardship ? 

We devote the precious hours and the fleeting days 
of our too brief opportunity in this world to petty details 
and selfish ends. 

And we come thus short of the height we might attain, 
the greater elevation we are fitted to move in, primarily 
because we have forsaken the old-fashioned custom of 
laying aside upon the First Day all weekly, worldly and 
selfish matters and devoting the brief space of a day to the 
contemplation of Deity, the hearing of wholesome homily, 
the weighing of deeds, good and evil, that made our 
past and the aspiration and determination to endeavor 
and do the right in the busy days still before us. 

The office of. the First Day in the sacred and secular 
calendar is to lift our eyes and thoughts to the highest 
point, a point to which human thought uninspired and 
unaided would never reach. 

And it is the Sunday-cultivated character that we need 
to give us a citizen body fit to guard and preserve civil 
liberty. Every unit in our electorate ought to be guided 
by the highest motives and the clearest wisdom. So only 
can we hope to put in office the choicest men. So only can 
we hope to put behind our government that moral punch 
which may one day be successor of the mailed fist. So 
only may we hope indeed to make this a government such 
as the Fathers planned. 

A country and government such as they conceived is 
utterly impossible unless the electorate is composed of 
men of character, conscientiously, patriotically and wisely 
exercising the franchise, after due deliberation and dis- 
cussion. 

We are continually hearing of new laws or other 
reforms which will cure every ill of the body politic. Of 
course they never do. And indeed we need no laws or 



OPENING OF THE CONGRESS 45 

reforms, so-called. We need only character at the polls 
and careful application of the character test to candidates 
for public office. 

And we cannot have character in public office, or 
character in the electorate while we are individually and 
collectively devoting our minds, our hopes, our time and 
our hands to self and selfish interests — myself, my 
business, my home, my family, my town, m,y pleasures, my 
health. 

Nor can we serve God instead of the Mammon of Selfish- 
ness unless we set aside one day in seven as Sacred to Him 
— devoted to worship, rest, peace, and good deeds. 

Let us then make our Sundays days of character 
building. Let us spend their golden hours profitably, com- 
muning with Heaven and nature, resting from the toil 
and thoughts and banalities and frivolities of the other six 
days, reading those things that lift the mind above all 
that is sordid and useless, and teaching the little ones by 
precept and example the peace and joy that a well-spent 
Sunday brings to tired soul and body. 

Take care of your Sundays and the week days will 
take care of themselves. A well-spent Sunday will per- 
meate your whole week. 

Build as your character bids for six days ; work hard, 
play hard, cut your coupons, earn your daily bread by the 
sweat of your brow, drive your auto, enjoy the "movies" 
— fragile blocks these. They build but toy houses. With 
them you are rearing a structure but as a child builds — 
for present destruction. But a character, to the construc- 
tion of which you devote each Sunday, realizes the dream 
of the mob of Babel. Stone by stone, week by week, it 
rears its front, till presently those near at hand espie it 
and acknowledge the strength of the material and the care 
of construction, and ere long, they that are afar off stop 
each in his task or dalliance to shake the head of approval 
and acknowledge the majesty of your looming edifice: 
and one day the patient and engrossing task carries you 



46 SUNDAY THE WORLD'S REST DAY 

unknowing to an unseen height — your Sabbath masonry 
towers to Heaven, its crest is lost to the sight of man, high 
above the clouds : and they who have but begun, and even 
they who have likewise reared their Heaven-piercing 
shaft, all men alike with bared head and reverent voice 
acknowledge the beauty, strength and utility of the noble 
structure made with your hands but eternal in the 
Heavens. 

Rev. Duncan J. McMillan, D.D., was elected Secretary 
of the Congress, and the session adjourned with music by 
the Edna White Quartette. 



CHAPTER III 

FOUNDATIONS OF THE SABBATH 

Rev. Warren A. Landon, D.D., presiding 

THE lord's day OBSERVANCE 

By Abraham Kuyper, D.D., LL.D. 

A general Treatise on the observance of the Lord's Day, 
in order to do justice to all sides of the subject, should 
have a threefold character : formal, material and institu- 
tional. 

1. Formal: Its formal character has to deal with a 
combination of seven days, cut in six and one. This 
formal character cannot have been the result of any 
human arrangement, but must have been a divine ordi- 
nance; the succession of the six days, as reported in the 
first chapter of Genesis, ending in, not following, the 
creation of man. Even the whole universal system of 
measures, numbers and moments, as inherent in the 
movement of life, cannot but be of a divine origin. Life 
cannot exist without its movement, and in its higher order 
this movement of life, as a rule, bears a rhythmical char- 
acter. Life is undulating as the wave undulates, when 
it is pushed on by the wind. As poetry is higher mani- 
festation of what moves inwardly in our hidden being, so 
in all that is, there is a manifestation of the life in God ; 
the action always corresponding with this rhythmical 
form of poetry. Hof-natg means creation. Hence also in the 
first divine action that led to the creation of the Universe, 
the rhythmus necessarily was an inherent phenomenon. 
Of course, if you consider only the divine Almighty power, 
God could have created the whole universe in one single 

47 



"K^^ 



48 SUNDAY THE WORLD'S REST DAY 

day, even in one instant ; but it happened, as the Scripture 
tells us, quite otherwise. God performed the fundamental 
work of his creation not in one day, but in a certain period, 
and this period was of six days, concluded for the 
rhythmus of the seven, by one day of divine rest. That 
God is said to have rested, does not mean that he 
passed the final day of the rhythmical complex in do- 
ing nothing, but indicates merely, that he ceased to do 
what he had done in the preceding period of six days. 
And soothe creation being brought to its end, the Lord 
now went on to a second act of his Almighty power, 
just as Jesus said: *'My Father worketh hitherto and I 
work." 

So the transition from the six days into the seventh 
day indicated not a never-ceasing outflowing of creative 
power, but meant that creation had been an expression of 
the divine will, ceasing where the result aimed at by God's 
wisdom, had been attained. And so the working of God 
now passed over to a quite different form of operation, 
leading no more to any further creation, but to the main- 
taining and the directing of what had come to exist. Now 
as such was the rhythmical succession in the divine action, 
the imitation thereof v/as impressed, and even implanted, 
in our human self-consciousness. God created man not 
only in his image, but also after his likeness, and so it 
came to pass that man in the state of original righteous- 
ness perceived in himself the same rhythmical succession 
of the period of seven days, and of the exceptional position 
of one in the seven. This sensation was an instinctive 
one, and to a certain degree to be compared with the 
successive enjoying of man in his work during day-time, 
but spontaneously followed by a consequent longing for 
rest, as soon as the night is approaching. Instinctively 
every pair of birds knows when it is the time for building 
their nest. Just as ''the stork in the heaven knoweth his 
appointed times, and the turtle and the crane and the 
swallow observe the time of their coming," so man before 




Abraham Kuyper, LL.D. Rev. B. B. Warfield, D.D. 




Rev. Alexander Jackson, D.D. Charles R. Osburn 




Rev. S. W. Gamble, D.D. 



Maurice S. Logan 



FOUNDATIONS OF THE SABBATH 49 

the fall felt instinctively the rhythmus of the complex 
of seven days in his inner being. 

Therefore no commandment for the rest of the Sabbath 
had been proclaimed in the garden of Eden. The 
rhythmical period throbbed in what the Lord did, himself, 
and so it made itself felt instinctively in the consciousness 
of man. Hence in the second chapter of Genesis it is not 
said that God ordained a seven days' cyclus, with one 
day's rest, but the sensation of the period came to Adam 
and Eve spontaneously from their likeness to God. The 
objection that the wearying hardship of Labour was not 
imposed until after the fall, and that for this reason no 
day of rest was required, does not stand the proof. Even 
before man's creation God in a preceding ordinance 
destined for us a heroic task to be fulfilled for God's glory, 
and this task was expressed by the Lord himself in this 
sentence : ''Let men have dominion over the fish of the 
sea, and over the fowl of the air, and over the cattle, and 
over all the earth." (Gen. 1:28.) Even clearer still in 
what we read in Gen. 2 :15 : ''And the Lord God took the 
man, and put him in the garden of Eden to dress it and to 
keep it.'' So, even if man could have remained in the 
garden of Eden, he would by no means have passed his 
days in idleness, but in the accomplishment of the mag- 
nificent task for which the divine ordinance intended him. 

Now in the rhythmical period of seven this relation of 
man to God found its adequate expression. Three is the 
divine number of the holy Trinity and four is the dom- 
inant cipher for the expansion of human life in its four 
opposite directions, as best known in the names of the 
winds. So the combining of three and four expresses the 
happy existence of a mutual harmony and union between 
God and man. Spontaneously therefore in a sinless state 
the sensation of the Sabbatical period would have accom- 
panied, till the end, the development of our human nature 
in its conscious communion with our Creator. On the con- 
trary, as sin broke out, and disturbed the union between 



50 SUNDAY THE WORLD'S REST DAY 

God and man, this Sabbatical sensation of higher harmony 
gave way and decHned so irresistibly that when the Flood 
came, there was only one family in which the observance 
of the Sabbath continued. 

Already from Cain and Enos dates the separation 
between the Godfearing portion of our race and the pro- 
fane mass. When we are told that in the days of Enos the 
sons of God ''began to call upon the Lord," this did not 
indicate that it came to some private worship, but pointed 
as a gathering in common for the celebration of the 
Sabbath. The words do not allow another interpretation. 
But in the sixteen centuries which preceded the Flood, 
the Godfearing portion of mankind lost by degrees its 
predominant influence. When the Flood came, Noah's 
family was the only one in which the observance of the 
Sabbath still was to be found. In the remainder of man- 
kind an overpowering wickedness had extinguished every 
higher sensation. "God saw," so it is delivered in Gen. 
VI: 5, ''God saw that the wickedness of man was great in 
the earth, and that every imagination of the thoughts of 
his heart was only evil continually." Of course in such a 
state of public mind even the slightest sensation of the 
divine harmony had disappeared, and at last even the 
slightest recollection of the holy Sabbatical period must 
have been extinguished. Where it is said that, "the Lord 
repented that He had created man, and that it grieved 
Him at his heart," it is clear that the observance of the 
Sabbath, comprehended as a product of the original sen- 
sation in our human nature of our harmony with God, had 
ceased completely, with the sole exception of Noah's 
family. 

But after the Flood everything changed, and the "Com- 
mon grace," as Calvin called it, introduced a quite new 
state of life. The wickedness now was tempered, sin 
restrained, and a grace, extending itself to all mankind, 
and spread by and by over all nations, allowed the Sabbati- 
cal sensation of our human nature to revive. The old 



FOUNDATIONS OF THE SABBATH 51 

monuments and stone-inscriptions in Central Asia and 
Egypt still show to what an intense degree the sevenfold 
division of days was diffused again. We are told of it by 
the ruins and remains of the Babylonians, the Assyrians, 
the Persians, the Egyptians, and even by those of the 
Peruvians in South America. Among the Greeks and the 
Romans the sevenfold observance grew weaker and finally 
dwindled away. In Egypt and elsewhere the priests tried 
to establish a period of a decimal character, just as the 
Parisian revolutionists did in 1797, but after a past of 
almost 45 centuries, since the Flood, the sevenfold sen- 
sation could no more be extinguished, and the Sunday 
came back. More still. Not only the holy day's observ- 
ance came back, but it may even be stated, that since the 
social question became more prominent in our politics, 
the general sympathy for the humanitarian side of the 
Lord's Day's observance proved once more, how deeply 
the rhythmical sensation for the rest of one of seven days 
is rooted in our very nature. 

Still it was not the Common grace alone, to which we 
are indebted for this happy result. The Common grace 
as it worked in all mankind could help us but halfway, and 
it was not among the Gentiles, but through the means of 
the Special grace in the elected people of Israel, that the 
observance of one of the seven days became a general rule 
among the civihzed world, as it is now. The Fourth 
Commandment, proclaimed by the Lord himself from the 
mount Sinai, is in its form not of a generally human, but 
of a national and therefore special character. It addressed 
itself to one people only, that is to say, to the people as it 
was said in the preamble, that ''God had brought out of 
the land of Egypt, out of the house of bondage." That 
in the Fourth Commandment no mention for instance is 
made of the horse, points in the same direction to the 
Jewish people of that time, where horses were not in 
use. This however does not prevent the ten Com- 
mandments of Sinai from having also a general mean- 



52 SUNDAY THE WORLD'S REST DAY 

ing for all mankind. They may not be undervalued 
as if they referred merely to the conditions of life in 
Israel. This may be true of the remainder of the cere- 
monial and symbolical institutions, as prescribed in the 
Mosaic law, but the same cannot be presumed of the law 
of Sinai. 

The purport of the ten Commandments is of a perfectly 
general character ; it is as if they were appropriate to the 
rules of the Common grace and only proclaimed in a more 
definite ^form for Israel. This applies especially itself to 
the Fourth Commandment. Here also the Sabbatical 
sensation prevails as a general trait of our human nature, 
but still it defines more exactly the duty imposed by it. 
Two special points should be observed here. The first is, 
that the holy rest of the Sabbath-day was not engraved 
on the second but on the first table of the law. Now on 
the hypothesis that the humanitarian side of the Lord's 
day was predominant, of course the right place for the 
Fourth Commandment should have been on the second 
table. But since, on the contrary, as graven on the first 
table, it is combined with the three strictly religious 
commandments, there can be no doubt that the main end 
of its proclamation was, that by its observance the Name 
of the Lord should be honoured. Even the human side of 
the Commandment should honour the Creator in his merci- 
ful care for servants and slaves. Doubtless therefore in the 
whole Fourth Commandment the sanctification of the name 
of Jehovah occupies the first place. And the second point 
to be more especially observed is, that the Fourth Com- 
mandment in the law of Sinai aims at a state of perfection, 
such as it were only to be attained in the symbolical and 
ceremonial, not in the real sense. According to the Mosaic 
law the national existence in the symbolical sense should 
be a perfect one. There should be not only an endeavour 
to realize the fullness of holy life in the eternal state after 
death, but an earnest effort to realize it symboHcally 
already here on earth. Hence it explains itself, that the 



FOUNDATIONS OF THE SABBATH 53 

reference to the future life and to the eternal issue 
remains, even in the prophecies, so very rare. 

The real national life of the people of God, here on earth, 
could not but be a very defective one, but in its symbolical 
form it should exhibit a perfect state, to be realized not 
under the Law but by the coming of the Messiah. There- 
fore also the formal sanctifying of the seventh day should 
be a perfect and absolute one. In the six days the Jew had 
to finish all his work; and on the seventh day the holy 
rest, in the same way, should be an absolute rest, not only 
for the head of the family self, but also for his wife and 
children, for his servants and slaves, and even for animals 
in his possession. 

The distinction between the ceremonial and moral 
meaning of the fourth Commandment may therefore 
never be neglected. Christ himself repeatedly criticised 
the scribes, who by neglecting this distinction diverted 
their adherents from the spiritual meaning of the Law. 
Christ could not spare them. His coming to Israel in- 
cluded the abrogation of every ceremonial and merely sym- 
bolical use of the Law. His cross was planted by the Jews 
of that time as showing the revolt of the Scribes against 
the Messiah. So the ceremonial service came to its end. 
The Veil of the Temple was rent. The new Covenant 
of real redemption succeeded the old symbolical one. And 
in the new life of Christ's resurrection and in the pouring 
out of the Holy Spirit the Jewish Sabbath lost even its 
ceremonial value, and the Lord's Day made its entrance. 
Always still in accordance with the sevenfold rhythmical 
sensation of our human nature, but now leaving out the 
creation, and taking its starting-point in the re-creation, 
as initiated in Christ's resurrection, this being the begin- 
ning of the life to come. Summing up what has been said, 
we therefore conclude : (1) that the formal binding of the 
service of the Lord to the complex of seven days, with 
one of the seven as a day of holy rest, owed its origin to 
the rhythmical movement of the action of God himself 



54 SUNDAY THE WORLD'S REST DAY 

in the universe; (2) that God implanted in our human 
nature, creating us in his own image and after his own 
Hkeness, a corresponding sensation, answering to a 
rhythmus of seven days, one of the seven occupying a 
special position; (3) that as a consequence hereof in the 
garden of Eden the seventh day was sanctified and 
blessed, without any special Commandment; (4) that the 
fall abated the harmony between the rhythmical action 
in God and the sensation of it in our human nature; 
(5) that when the Flood came, in one family only the 
observance of the holy day continued; (6) that after the 
Flood the ''Common grace" came in and restored in human 
nature of mankind the sevenfold rhythmus almost every- 
where ; (7) that nevertheless by and by this sensation was 
again weakened and finally almost lost in more distant 
nations; (8) that the Lord then came to select one of the 
nations as his own and gave to his people of Israel a 
ceremonial institution for his whole service, and so also 
for the seventh day — this day therefore in the Sinaitic 
law bearing a ceremonial form of absolute perfection, but 
wanting the real benefit for eternal life ; (9) that our Lord 
Jesus Christ by his Cross abrogated the ceremonial service 
in Israel, and by his resurrection initiated the new 
Covenant, not of symbols but of real life; and (10) that 
the aim of what lies behind us in the past, now is to be 
considered as a failure, sin and fall having turned aside 
the creation from its true aim. Therefore now by Christ's 
resurrection a new life began. So what had been the last 
day of the seven under the Mosaic Covenant, because man 
did not come before the creation was finished, now became 
the first day, as the beginning of a new Covenant, initiated 
on the day when Christ rose from the grave. The creation 
had been closed as the first week cam.e to its end. Here 
on the contrary in the ?'6-creation, as Milton calls it, of 
what had failed, a new sowing cannot be reaped before 
Christ's coming again in the consummation of times. And 
so now the first day of the week became the Lord's day 



FOUNDATIONS OP THE SABBATH 55 

just as the last day had been the Sabbath in the garden of 
Eden. There the creation was finished before man came ; 
here under the new Covenant the re-creation has begun 
only and shall not be finished until the eternal Sabbath 
comes. 

2. Material: The second point to be examined, in 
distinction from the formal side of the Sabbath-problem, 
is its material meaning. I cannot employ here the more 
usual distinction between ceremonial and moral, because 
this distinction refers merely to the Israelitic Sabbath, 
and does not take into consideration the implantation of 
the Sabbatical rhythmus in our human nature as such, and 
therefore aiming at our whole mankind. Now our human 
nature partly operates in the visible and partly in the 
invisible. You cannot say that its activity is physical and 
psychological, because our mental actions are directing 
our physical forces, and even a considerable number of 
the movements in our physical existence escape our 
organic perception. Nearest to the reality comes the 
distinction between our inward and outward life, and in 
this sense the Sabbatical rhythmus brings us to a division 
of our days in such a sense, that in every period of seven 
days, in the six days being set apart for labour, that which 
concerns our outward life steps into the foreground, but 
one day is more exclusively dedicated to the care of our 
imvard life. This division corresponds with the antithesis 
between God's hidden being and the visible universe He 
called into existence. Six days we have to spend in the 
fulfilment of our earthly duties, and one of the seven we 
have to consecrate to the more special service of the Lord. 
In this division however there is not an absolute separa- 
tion, the distinction merely aiming at a preponderance 
of one element during the six days, and the other on the 
one day. Of course we should serve the Lord all the seven 
days, and in the same way we should also take care of our 
outward existence all the days of the week. The differ- 
ence between the two can never be other than a partial 



56 SUNDAY THE WORLD'S REST DAY 

one. During the six days appointed to labour, all that 
concerns our outward life is prominent, and meanwhile 
the inward life proceeds almost unobserved. On the 
Lord's day on the contrary it is the special service of the 
Lord that should dominate us, although on the same day 
the care of our outward life, not only when we are ill, 
but also when we are perfectly well, asks our attention for 
food, shelter, heating and clothing. We may even add, 
that on the Lord's day our Sunday-clothing asks a special 
attention and represents a real interest. As a rule our 
Sunday clothing is of a high order and means to express 
a higher outward form of appearance, not only in public 
but also in our family-circle. Among the civilized nations, 
at least, nobody can say that the outward form of his 
appearance on the Lord's day is considered as indifferent. 
Outwardly also on the Lord's day in a Christian village 
the population makes the impression of a more joyful 
existence. 

The conception of the day of rest, as our Lord gave it 
to his disciples, leaves the same impression, not of an 
absolute antithesis between the six days and the one day, 
but of a carefully observed superiority of the Sabbath. 
In the six days there should not be the slightest appear- 
ance of an entire extinction of our invisible life, but a 
prominent devoting of our strength and time to our 
outward task which, for the greater part of the people, 
consists in handicraft, but always under the direction and 
guidance of mind and soul. And so in the same way on 
the Lord's day a concentration is required of our mental 
and spiritual faculties on the spiritual service of the Lord, 
but without neglecting the indispensable needs of our 
outward existence. So our service of the Lord bears 
distinctly a double character. God created the universe, 
and in that universe our earth. In that earth an immense 
quantity of powers and treasures were hidden, and not on 
the angels but on our human race He imposed the duty to 
discover, to develop and to administer these powers and 



FOUNDATIONS OF THE SABBATH 57 

treasures to His glory. The all-embracing cultivation of 
the outward earthly treasures does not subserve exclu- 
sively our human wants, but in a higher measure even the 
glorification of the almighty power and majesty of the 
Creator. In perfect harmony herewith the Command- 
ment states, that in the six days destined for our outward 
life we should not only work, but do every six days all 
our work. What is left undone should accuse us of a 
sinful shortcoming for our divine Master. For not only 
the Sunday is to be consecrated to His praise, but every 
day of our life should be passed, from sunrise till night, 
in His service. And the difference between the six and the 
one should only be, that during the weekdays it is to a 
great extent a mediate serving of the Lord, during and 
in our work, and that on the day of rest there should be an 
almost exclusive serving of our God in the immediate 
form of adoration and of drinking out of the Fountain of 
Life. Pantheism involves the soul in the most dangerous 
misconception. The distinction between the Creator and 
his creature never may be left out of sight for a moment ; 
and it is this distinction between God and the Universe, 
that lends its brilliancy to the rhythmus of our Sabbath. 
Our labour of the six days is a serving of the Creator 
with a preponderance to his visible universe; the quiet 
passing of the one day is a consecration of our personal 
existence to the Triune God. 

So in this rhythmical succession we have to aspire 
toward the fulfilment of the two ordinances in v/hich 
Christ concentrated the entire law of Sinai. You should 
love the Lord your God with the intense devotion of every 
element that enriches your personal existence, this is the 
first and the great Commandment. And the second, equal 
to this, is that you should love, for God's sake, your neigh- 
bour in the same degree as you love yourself. Here you 
feel the humanitarian side of the problem. As for your- 
self, there should be a pious devotion and consecration 
of a seventh part of your life for the special expression 



58 SUNDAY THE WORLD'S REST DAY 

of your love for your God; but at the same time there 
should work in your heart the love for your neighbour, 
that he also may enjoy, for one day at least, a perfect 
rest, in order to regain the full strength of his physical 
energy, and at the same time be able to consecrate, he also, 
a due portion of his life in an exceptional intensity to his 
Creator. Not, I repeat it emphatically, as if the duty 
to love your God with your whole heart and your whole 
understanding could be restrained to the one day, but in 
this sense that both our physical and spiritual faculties 
are subjected to the law of decreasing and recovering 
their plenitude, and that a rhythmical undulation 
between the days of labour and the days of rest, leads to 
the wonderful result, that the one day of rest should pro- 
duce the double gain, physically that what was decreasing 
below the normal should be restored, and spiritually that 
you should return into the nearer communion with your 
God, ''thirsting for Him as the hart is panting after the 
waterbrooks." In this higher aspect of the problem 
everybody will feel, that a dispute without end over the 
definite limitation of what on the Lord's day should be 
permitted and what ought to remain forbidden, becomes 
a trifling quarrel beneath the dignity of the holy problem. 
3. Institutional: The third and last aspect of our 
problem is the institutional one. The Lord's day's observ- 
ance needs a threefold institution: (1) in the Family, 
(2) in the Church, and (3) in the State. A fourth regu- 
lation might be added concerning the way and manner in 
which we, personally, shall pass our Sabbath-day, but this 
bears a quite private character and cannot therefore be 
considered as institutional. A regulation of the Sabbath 
by ordinance such as prevailed among the Jews could not 
but be in the highest degree unvarying and uniform, and 
therefore could not satisfy the endless variety and differ- 
ence of our spiritual life. Life never is uniform. Life is 
sparkling in an endless variety even in the vegetable and 
animal kingdom, and more still in our human race, 



FOUNDATIONS OF THE SABBATH 59 

Already our outward, physical appearance is always vary- 
ing in its form, and sharper still is the endless differentia- 
tion of our character and our spiritual life. Not in that 
which is uniform and monotonous, but in that which 
sparkles by its never-ending variation, does human life 
exhibit the superiority of its order. So also for the best 
employment of the weekly day of rest never the same rule 
can be apphed to every Christian. Much more still we 
differ in the whole line of age, temperament, occupation, 
development, and social position. Therefore every full- 
grown person has to decide for himself what employment 
of the Lord's day will answer, personally for himself, to 
the design for which the Sabbath-rest has been ordained 
and is put at his personal disposition. Personally every- 
body has to decide for himself and to learn by experience 
what kind of Sabbath observance leads him in a higher 
sense to the inward adoration of his God, to the strength- 
ening of his religious and moral feelings, and to effectuate 
the greatest benefit for his neighbour. One and the same 
rule imposed upon all kills the nerves of our spiritual life. 
The higher expansion of our life therefore wants a per- 
sonal and hence an eYer-varijing accommodation and appli- 
cation of our time and our talents. 

The need of an institutional rule on the other side is 
inherent to our living together, first in the Family, and 
then in the Church and in the State. Where a certain 
number of persons are bound by one and the same tie to 
live together, it is excluded of course, that everybody 
should follow his own desire and his own way, but they 
all together have so to arrange themselves that they can 
walk together and do it in such a manner, that everybody 
personally can satisfy as much as possible the wants of his 
own individuality. Now this want cannot be satisfied but 
in the institutional way. The father has to regulate the 
Sabbath life in his family. He should do this differently 
for the children, for the younger ones, and for the assist- 
ants in his house, in his ofnce, and on his field, in his fac- 



60 SUNDAY THE WORLD'S REST DAY 

tory or in his shop. He has to understand that the Lord's 
day should promote pubhc worship, the cherishing of 
family ties and ties of friendship, the enjoying of what 
surrounding nature can contribute to the strengthening 
of the physical forces, and above all what can promote the 
sound development of the higher life in his family. All 
this the father, as the head of the family, has to rule, to 
regulate, to ordain, and to maintain. His duty is included 
in his paternity, and the Christian head of a family who 
forsakes his duty, is a worse profaner of the Lord's day 
than the over-occupied man of business who hardly can 
abstain from looking in his commercial books. 

The second power, entitled to give to the Sabbath-day 
an institutional character, is the Church. It is the Church 
which has to arrange the public services for the adoration 
of the Lord in common prayer, for the preaching of the 
holy Scripture, for the administration of the sacraments, 
for the study of the Catechism, for the Sunday schools 
and Bible classes. Through the means of the Confession 
and the Catechism she has to fasten and to fix the right 
convictions and views on religious subjects and moral 
principles, and so also on the celebration of the Sabbath- 
day, in order to prevent the Sabbath-day from becoming 
of a deadening tediousness and to make it on the contrary 
an invigourating fountain of life. The Church should cen- 
sure all public underestimating, despising and violating 
of the Sabbath by her members, only never in a legal, 
always in a pedagogical way, every pastor looking at the 
different position of the members of his flock. Through 
her deacons she should enable her poorer members to 
abstain on the Lord's day from every wage-paying work. 
And finally she should encourage the publication of Sun- 
day magazines, of Sunday papers and of Sunday literature 
for the different classes of her people. 

Finally in the third place the Magistrate has to impress 
an institutional mark upon the Sabbath-day hy law. The 
government has to deal with the day of rest on a double 



FOUNDATIONS OF THE SABBATH 61 

ground. In the first place the Magistrate is acting under 
the reign of the Common grace, and as the periodical cele- 
bration of a holy day of rest is inherent in our common 
human nature, in stating a rule for the Sabbath-day, the 
government remains on its own territory and cannot be 
accused of arrogating to itself what belongs not to the 
government, but to the Church. And the second ground 
for its interference on this point is, that the different 
religious bodies do not follow always the same rite, and 
so vary also in the observance of the day of rest. Chris- 
tians, Jews, Sabbatarians and Mohammedans follow each 
their own line. This could and would lead in the life of 
society to all kind of conflicts, and in order to avoid and 
even to prevent those annoying conflicts, especially in such 
a holy matter, the Magistrate is obliged to state by law 
which shall be the public day of rest in the country and 
in what manner it shall be observed publicly. More 
especially the Government is bound (1) to assure the pos- 
sibility of a Sabbath observance for all officers, clerks and 
workmen in its own service; (2) to limit the public traffic 
to what is absolutely needed; and (3) to protect the fac- 
tory and agricultural labourers against capitalistic abuses. 
These are legal humanitarian measures, which every 
Christian and every clergyman should defend and help to 
promote, not only on social but first of all on religious 
grounds, the Lord being the divine protector of every 
social class that is suif ering from oppression. The Magis- 
trate in a non-Christian land has in the same way to 
regulate by law the observance of the day of rest that is 
accepted by the nation ; so in Mahommedan lands the Fri- 
day. Of course in a Christian country the Lord's day 
prevails and neither the indulgence in favour of the Jews, 
nor the acquiescence in what the Sabbathists urge, may 
lead the Magistrate to weaken the law. He could do so, 
and for the sake of liberty even could be obliged to do so, 
in case the institution of the day of rest were of dogmat- 
ical origin. But he has no right to do so, in view of the 



62 SUNDAY THE WORLD'S REST DAY 

fact that the rhythmical period of seven is implanted in 
our human nature as such. 

Two observations may conclude what I have to say on 
this point. The first is that in countries where, nominally 
at least, only one religion is the religion of almost the 
whole population, as in Spain, Portugal and so on, the 
ruling of the Lord's day by law is not so strictly indispens- 
able as in Holland and the United States, where a dozen of 
Church formations and more are competing. And in the 
second place it should be added, that the important ques- 
tion whether on the Lord's day the theatres and other 
places of amusement should be allowed to open, depends 
a good deal on the higher or lower moral stage of the 
population. In places of a higher Christian culture the 
public could very well do without. On the contrary in 
towns of a lower stage the peremptory shutting of all 
such halls might encourage worse scandals. A really 
Christian man, of course, on the Lord's day will never fre- 
quent such theatres. V/e in Holland do not even frequent 
them in the weekdays, unless the burgomaster provides 
strictly that immoral pieces shall never be given. Now 
although in other countries the Christian rule might be 
less severe, still the permission to open the halls on the 
Lord's day should be restricted to classic operas, ora- 
torios, historical dramas and first-class concerts. On this 
condition the permission to open such places for pieces of 
a high classic character only, would justify better still the 
severely shutting on the Lord's day of all spoiled and 
spoihng halls and saloons. 

The purpose of my paper is to reprove any un- 
Evangelical narrowness in the conception of the Lord's 
day, without loosening a single thread of our most serious 
obligation to observe it. Now this point could not be 
carried but by tracing back the Fourth Commandment 
to its deeper ground in the rhythmical sevenfold un- 
dulation of our human nature. So the observance of 
the Lord's day becomes a problem not exclusively con- 



FOUNDATIONS OF THE SABBATH 63 

cerning the Church, but a world problem of universal 
importance. 

I shall feel happy if my paper may contribute some- 
thing to the sound and more general sanctification of the 
glorious Lord's day. 



(Judge Alton B. Parker, presiding) 

THE FOUNDATIONS OF THE SABBATH IN THE 
WORD OF GOD 

By Benjamin B. Warfield, D.D., LL.D. 

I am to speak to you to-day, not of the usefulness or 
of the blessedness of the Sabbath, but of its obligation. 
And I am to speak to you of its obligation, not as that 
obligation naturally arises out of its usefulness or blessed- 
ness, but as it is immediately imposed by God in His 
Work. You naturally dv/ell on the joy of the Sabbath. 
This is the day of gladness and triumph, on which the 
Lord broke the bonds of the grave, abolishing death and 
bringing life and immortality to light. As naturally you 
dwell on the value of the Sabbath. This is the day on 
which the tired body rests from its appointed labor; on 
which the worn spirit finds opportunity for rccuperaaon; 
an oasis in the desert of earthly cares, when we can 
escape for a moment from the treadmill toil of daily life 
and, at leisure from ourselves, refresh our souls in God. 
I am to recall your minds — it may seem somewhat 
brusquely — to the contemplation of the duty of the Sab- 
bath ; and to ask you to let them rest for a moment on the 
bald notion of authority. I do not admit that, in so doing, 
I am asking you to lower your eyes. Rather, I conceive 
myself to be inviting you to raise them ; to raise them to 
the very pinnacle of the pinnacle. After all is said, there 
is no greater word than ''ought." And there is no higher 
reason for keeping the Sabbath than that I ought to keep 



64 SUNDAY THE WORLD^S REST DAY 

it ; that I owe it to God the Lord to keep it in accordance 
with His command. 

It may nevertheless require some little effort to with- 
draw our thoughts even for a moment from the utility of 
the Sabbath and fix them on its bare obligation. Since 
Prudhon taught the world the natural value of the Sab- 
bath, its supernatural origin and sanction have, in wide 
circles, passed perhaps somewhat out of sight. In its 
abounding usefulness to man, it may seem so obviously 
man's day that we may easily forget that it was for two 
thousand years before it was discovered to be man's day 
already the Lord's day; and, stretching back from that, 
from the creation of the world God's day. The Sabbath 
is undoubtedly rooted in nature ; in our human nature and 
in the nature of the created universe. Unbroken toil is 
not good for us: the recurrence of a day of rest is of 
advantage to us, physically, mentally, spiritually. But 
had we been left to find this out for ourselves, we should 
probably have waited very long for it. Certainly Prudhon 
tardily learned it from observation, not of pure nature, 
but of the Sabbath-rest ordained by God. We are told on 
the highest authority that ''the Sabbath was made for 
man." Man needs it. It blesses his life. But man ap- 
parently would never have had it, had it not been "made" 
for him ; made for him by Him Who from the beginning 
of the world has known all His works, and, knowing man, 
has made for him from the beginning of the world the 
day of rest which he needs. He Who needed no rest, in 
the greatness of His condescension, rested from the work 
which He had creatively made, that by His example He 
might woo man to his needed rest. 

The Sabbath, then, is not an invention of man's, but a 
creation of God's. 'This is the day that Jehovah hath 
made" — a verse than which none in the Psalter has had 
a more glorious history — does not refer to the Sabbath; 
but it is not strange that it has been so frequently applied 
to it that it has ended by becoming on the lips of God's 



FOUNDATIONS OF THE SABBATH 65 

people one of its fixed designations. It is Jehovah who 
made the Sabbath ; though for man, the Sabbath is not of 
man, but has come to m^an as a gift from God Himself. 
And, as God has made it, so He has kept it, as He has kept 
all else that He has made, under His own hand. It is in 
the power of no man to unmake the Sabbath, or to remake 
it — diverting it from, or, as we might fondly hope, adjust- 
ing it better to, its divinely appointed function. What 
God has made it, that v/ill He Himself see that it shall 
remain. This in effect our Saviour tells us in that very 
saying to which v/e have already alluded. For, imme- 
diately upon declaring that ''the Sabbath v/as made for 
man" — with the open implication, of course, that it was 
by God that it was made for man — He proceeds to vindi- 
cate to Himself the sole empire over it. "So that," He 
adds, "the Son of Man is Lord even of the Sabbath." 

The little word "even" should not pass unobserved in 
this declaration. ''The Son of Man is Lord even of the 
Sabbath"; or perhaps v\^e might translate it "also" or 
''too"— "the Son of Man is Lord also of the Sabbath," "of 
the Sabbath too." In the former case, it is the loftiness 
of the lordship which is Lord even of the Sabbath that is 
suggested ; in the latter, it is the wideness of the lordship 
which our Lord asserts for Himself which is intim.ated. 
Both elements of significance are present, however, in 
either case. The emphasis in any event falls on the great- 
ness of the authority claimed by our Lord when He de- 
clared His lordship over the Sabbath, and the term "Lord" 
is in the original thrust forward in the sentence, that it 
may receive the whole stress. This great dominion our 
Lord vindicates to Himself as the Son of Man, that 
heavenly being, whom Daniel saw coming v/ith the clouds 
of heaven to set up on earth the eternal kingdom of God. 
Because the Sabbath vv^as made for man. He, the Son of 
Man, to whom has been given dominion and glory, and a 
kingdom, that all peoples, nations, and languages should 
serve Him — Who reigns by right over man and all things 



66 SUNDAY THE WORLD'S REST DAY 

which concern man — is Lord also of the Sabbath. There 
are obviously two sides to the declaration. The Sabbath, 
on the one hand, is the Lord's Day. It belongs to Him. 
He is Lord of it; master of it — for that is what ''Lord" 
means. He may do with it what He will : aboHsh it if He 
chooses — though abolishing it is as far as possible from 
the suggestion of the passage : regulate it, adapt it to the 
changing circumstances of human life for the benefit of 
which it was made. On the other hand, just because it is 
the Lord's day, it is nobody's else day. It is not man's 
day; it is not in the power of man. To say that the Son 
of Man is Lord of the Sabbath is to withdraw it from the 
control of men. It is to reserve to the Son of Man all 
authority over it. It is not man but the Son of Man who 
is Lord of the Sabbath. 

When we wish to remind ourselves of the foundations 
of the Sabbath in the Word of God, it is naturally to the 
Decalogue that we go first. There we read the funda- 
mental commandment which underlay the Sabbath of 
which our Lord asserted Himself to be the Lord, and the 
divine authority and continued validity of which He recog- 
nized and reaffirmed when He announced Himself Lord of 
the Sabbath established by it. The Ten Commandments 
were, of course, given to Israel; and they are couched in 
language that could only be addressed to Israel. They are 
introduced by a preface adapted and doubtless designed 
to give them entrance into the hearts of precisely the 
Israelitish people, as the household ordinances of their 
own God, the God to Whom they owed their liberation 
from slavery and their establishment as a free people : 
*T am the Lord thy God which brought thee out of the 
land of Egypt, out of the house of bondage." This intimacy 
of appeal specifically to Israel is never lost throughout the 
whole document. Everywhere it has just Israel in mind, 
and in every part of it it is closely adapted to the special 
circumstances of Israel's life. We may, therefore, read 
off from its text many facts about Israel. We may learn 



FOUNDATIONS OF THE SABBATH 67 

from it, for example, that Israel v^^as a people in which the 
institution of slavery existed; whose chief domestic ani- 
mals were oxen and asses, not, say, horses and camels; 
whose religious practices included sacrificial rites; and 
who was about to enter into a promised land, given to it of 
the Lord for its possession. We may learn from it also 
that Israel was a people to whom the Sabbath was already 
known, and Vv^ho needed not to be informed but only to be 
reminded of it: ''Remember the Sabbath day. . . ." 
Nothing can be clearer, then, than that the Ten Command- 
ments are definitely addressed to the Israelitish people 
and declare the duties peculiarly incumbent upon them. 

Unless it be even clearer that these duties, declared thus 
to be peculiarly incumbent upon the Israelitish people, are 
not duties peculiar to that people. Samuel R. Driver 
describes the Ten Commandments as '*a concise but 
comprehensive summary of the duties of the Israelite 
towards God and man. . . ." It does not appear but 
that this is a very fair description of them. They are ad- 
dressed to the Israelite. They give him a concise but com- 
prehensive summary of his duties towards God and man. 
But the Israelite, too, is a man. And it ought not to sur- 
prise us to discover that the duties of the Israelite towards 
God and man, when summarily stated, are just the funda- 
mental duties which are owed to God and man by every 
man, whether Greek or Jew, circumcision or uncircumcis- 
ion, barbarian, Sycthian, bond or free. Such, at all events, 
is in point of fact, the case. There is no duty imposed upon 
the Israelite in the Ten Commandments, which is not 
equally incumbent upon all men, everywhere. These com- 
mandments are but the positive publication to Israel, of 
the universal human duties, the common morality of man- 
kind. 

It was not merely natural but inevitable that in this 
positive proclamation of universal human duties to a 
particular people, a special form should be given their 
enunciation specifically adapting them to this particular 



68 SUNDAY THE WORLD'S REST DAY 

people in its peculiar circumstances ; and it was eminently- 
desirable that they should be so phrased and so com- 
mended as to open a ready approach for them to this 
particular people's mind and to bring them to bear with 
especial force upon its heart. This element of particular- 
ity embedded in the mode of their proclamation, however, 
has no tendency to void these commandments of their 
intrinsic and universal obligation. It only clothes them 
with an additional appeal to those to whom this particular 
proclamation of them is immediately addressed. It is 
not less the duty of all men to do no murder, not to commit 
adultery, not to steal, not to bear false witness, not to 
covet a neighbor's possession, that the Israelite too is 
commanded not to do these things, and is urged to with- 
hold himself from them by the moving plea that he owes 
a peculiar obedience to a God who has dealt with him 
with distinguishing grace. And it is not less the duty of 
all men to worship none but the one true God, and Him 
only with spiritual worship ; not to profane His name nor 
to withhold from Him the time necessary for His service, 
or refuse to reverence Him in his representatives, that 
these duties are impressed especially on the heart of the 
Israelite by the great plea that this God has shown Him- 
self in a peculiar manner his God. The presence of the 
Sabbath commandment in the midst of this series of 
fundamental human duties, singled out to form the com- 
pact core of the positive morality divinely required of 
God's peculiar people, is rather its commendation to all 
peoples of all times as an essential element in primary 
human good conduct. 

It is clearly this view of the matter which was taken by 
our Lord. How Jesus thought of the Ten Commandments 
we may easily learn from His dealing with the rich young 
ruler who came to Him demanding : ''Good Master, what 
shall I do to inherit eternal life?" 'Thou knowest the 
commandments," our Lord replied ; "if thou wouldst enter 
into life, keep the commandments." Nothing new is 



FOUNDATIONS OF THE SABBATH 69 

suggested by our Lord: nothing but the same old com- 
mandments which Jehovah had given Israel in the Ten 
Words. ''Thou knoioest the commandments," says he: 
''the commandments." They are the well-known com- 
mandments which every one in Israel knew well. "I have 
nothing else to say to thee except what you already 
know . . ." so one of the most modern of modern 
commentators (Johannes Weiss) paraphrases our Lord's 
response : "He who would be worthy of the kingdom 
of God must keep the primeval commandments of God." 
And that no mistake might be made as to His meaning, 
our Lord goes on to enumerate a sufficient number of the 
Ten Commandments to make it clear even to persistent 
misunderstanding what commandments He had in mind. 
'Thou shalt not kill," He specifies, 'Thou shalt not steal, 
Thou shalt not bear false witness. Honor thy father and 
thy mother," and. He adds, summing up as much of them 
as He had repeated, 'Thou shalt love thy neighbor as 
thyself." So little does Jesus imagine that the Ten Com- 
niandments were of local and temporary obligation that 
He treats them as the law of the universal and eternal 
kingdom v/hich He came to establish. 

Nor has He left us to infer this merely from His dealing 
with them in such instances as this of the rich young 
ruler. He tells us explicitly that His mission as regards 
the law was, not to abrogate it, but "to fulfil it," that is to 
say, "to fill it out," complete it, develop it into its full 
reach and power. The law. He declares in the most solemn 
manner, is not susceptible of being done away with, but 
shall never cease to be authoritative and obligatory. 
"For verily I say unto you," He says, employing for the 
first time in the record of His sayings which have come 
down to us, this formula of solemn asseveration — "Verily 
I say unto you, till heaven and earth pass away, one jot 
or one tittle shall in no wise pass away from the law, till 
all things be accomplished." So long as time endures, the 
lav/ shall endure in full validity, down to its smallest 



70 SUNDAY THE WORLD'S REST DAY 

details. The concluding phrase of this declaration, 
rendered in our Revised Version, ''until all things be 
accomplished," and perhaps even more misleadingly in 
the Authorized Version, ''till all be fulfilled," is not a mere 
repetition of "Till heaven and earth pass away," but 
means, in brief, "until all which the law requires shall be 
done, until no item of the law shall remain unobserved." 
So long as the world stands no iota of the law shall pass 
away — till all that it prescribes shall be performed. The 
law exists not to be broken or to be abrogated, but to be 
obeyed; not to be "undone," to employ an old English 
phrase, but to be "done." It is to be obeyed, and it shall 
be obeyed, down to the last detail; and therefore in no 
detail of it can it be set aside or safely neglected. "The 
thought is," remarks H. A. W. Meyer justly, that "the law 
will not lose its binding obligation, which reaches on to the 
final realization of all its prescriptions, so long as heaven 
and earth remain." Now, the law of which our Lord 
makes this strong assertion of its ever-abiding validity 
includes, as one of its prominent constituent parts, just 
the Ten Commandments. For, as He proceeds to illustrate 
His statements from instances in point, showing how the 
law is filled out, completed by Him, He begins by adducing 
instances from the Ten Commandments : "Thou shalt not 
kill"; "Thou shalt not commit adultery." It is with the 
Ten Commandments clearly in His mind, therefore, that 
He declares that no jot or tittle of the law shall ever pass 
away, but it all must be fulfilled. 

Like Master, like disciple. There is an illuminating 
passage in the Epistle of James, in which the law is so 
adverted to as to throw a strong emphasis on its unity 
and its binding character in every precept of it. "For 
whosoever shall keep the whole law," we read, "and yet 
stumble in one point, he is become guilty of all." "The law 
is a whole," comments J. E. B. Mayor ; "it is the revelation 
of God's will; disregard to a single point is disregard to 
the Law-giver, it is disobedience to God, and a spirit of 



FOUNDATIONS OF THE SABBATH 71 

disobedience breaks the law as a whole." If, then, we 
keep the law, indeed, in general but fail in one precept, 
we have broken, not that precept only, but the whole law 
of which that precept is a portion. We might as well say, 
if we have broken the handle or the lip or the pedestal of 
some beautiful vase, that we have not broken the vase 
but only the handle or the lip or the pedestal of it, as to say 
that we have not broken the law when we have broken a 
single one of its precepts. Now, the matter of special 
interest to us is that James illustrates this doctrine from 
the Ten Commandments. It is the same God, he declares, 
who has said, Thou shalt not commit adultery, and Thou 
shalt not kill. If we do not commit adultery but kill, we 
are transgressors of the holy will of this God, expressed in 
all the precepts and not merely in one. It is obvious that 
James might have taken any others of the precepts of the 
Decalogue to illustrate his point — the Fourth as v/ell 
as the Sixth or Seventh. The Decalogue evidently lies 
in his mind as a convenient summary of fundamental 
duty; and he says in effect that it is binding on us all, 
in all its precepts alike, because they all alike are from 
God and publish His holy will. 

An equally instructive allusion to the Decalogue meets 
us in Paul's letter to the Romans. Paul is dwelling on one 
of his favorite themes — love as the fulfilment of the 
law. "He who loveth his neighbor," he says, ''hath ful- 
filled the law." For, all the precepts of the law — he is 
thinking here only of our duties to our fellow-men — are 
summed up in the one commandment, "Thou shalt love 
thy neighbor as thyself." To illustrate this proposition 
he enumerates some of the relevant precepts. They are 
taken from the second table of the Decalogue: "Thou 
shalt not commit adultery, Thou shalt not kill. Thou 
shalt not steal. Thou shalt not covet." Clearly the Ten 
Comxmandments stand in Paul's mind as a summary of the 
fundamental principles of essential morality, and are, as 
such, of eternal validity. When he declares that love is 



72 SUNDAY THE WORLD'S REST DAY 

the fulfilment of these precepts, he does not mean, of 
course, that love supersedes them, so that we may con- 
tent ourselves with loving our neighbor and not concern 
ourselves at all with the details of our conduct toward 
him. What he means is the precise contrary of this: 
that he who loves his neighbor has within him a spring 
of right conduct towards his neighbor, which will make 
him solicitous to fulfil all his duties to him. Love does 
not abrogate but fulfils the law. 

Paut was not the originator of this view of the relation 
of love to the law. Of his Master before him we read: 
*'And He said . . . Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy 
mind. This is the great and first commandment. And a 
second is like unto it. Thou shalt love thy neighbor as thy- 
self. On these two commandments hangeth the whole 
law, rjid the prophets." That is to say, all the precepts 
of the law are but the development in detail, in the form of 
announced obligations, of the natural workings of love 
tov/ards God and man. The two tables of the Decalogue 
are clearly in mind as respectively summed up in these 
two great commandments. And the meaning is, again, 
not that love to God and man supersedes the duties enum- 
erated in these two tables, but that it urges prevailingly 
to their punctual and complete fulfilment. As loving our 
fellow-men does not so fulfil all our duty towards them 
that, loving them, we are free to rob and murder them ; so 
loving God does not so fulfil our whole duty to Him that, 
loving Him, we are free to insult His name or deny Him 
the time necessary for His service. Love, again, means, 
not the abrogation but the fulfilment of the law. 

It cannot be necessary to multiply examples. Nothing 
could be clearer than that the Ten Commandments are 
treated by our Lord and the writers of the New Testament 
as the embodiment, in a form suited to commend them to 
Israel, of the fundamental elements of essential morality, 
authoritative for all time and valid in all the circum- 



FOUNDATIONS OF THE SABBATH 73 

stances of life. All the references made to them have as 
their tendency, not to discredit them, but to cleanse them 
from the obscuring accretions of years of more or less 
uncomprehending and unspiritual tradition, and pene- 
trating to their core, to throw up into high light their 
purest ethical content. Observe how our Lord deals with 
the two commandments. Thou shalt not kill. Thou shalt 
not commit adultery, in the passage near the beginning 
of the Sermon on the Mount to which we have already had 
occasion to allude. Everything external and mechanical 
in the customary application of these comimandments is 
at once swept away ; the central moral principle is seized 
with firmness : and this central moral principle is 
developed without hesitation into its uttermost mani- 
festations. Murder, for example, is discovered in prin- 
ciple already in anger; and not in anger only, but even 
in harsh language. Adultery, in the vagrant impulses of 
the mind and senses; and in every approach to levity in 
the treatment of the marriage tie. There is no question 
here of abrogating these commandments, or of limiting 
their application. One might say rather that their appli- 
cations are immensely extended, though ''extended" is 
not quite the right word: say rather, deepened. They 
seem somehow to be enriched and ennobled in our Lord's 
hands, made more valuable and fecund, increased in 
beauty and splendor. Nothing really has happened to 
them. But our eyes have been opened to see them as they 
are, purely ethical precepts, declaring fundamental duties, 
and declaring them with that clean absoluteness which 
covers all the ground. 

We have no such formal commentary from our Lord's 
lips on the Fourth Commandment. But we have the com- 
mentary of His life ; and that is quite as illuminating and 
to the same deepening and ennobhng effect. There was 
no commandment which had been more overlaid in the 
later Jewish practice with mechanical incrustations. Our 
Lord was compelled, in the mere process of living, to 



74 SUNDAY THE WORLD'S REST DAY 

break His way through these, and to uncover to the sight 
of man ever more and more clearly the real law of the 
Sabbath — that Sabbath which was ordained of God and 
of which, He, the Son of Man, is Lord. Thus we have from 
Him a series of crisp declarations, called out as occasion 
arose, the effect of which in the mass is to give us a com- 
ment on this commandment altogether similar in char- 
acter to the more formal expositions of the Sixth and 
Seventh Commandments. Among these such a one as 
this stands out with great emphasis : 'It is lawful to do 
good on the Sabbath day." And this will lead us naturally 
to this broad proclamation: *'My Father worketh even 
until now, and I work." Obviously, the Sabbath, in our 
Lord's view, was not a day of sheer idleness : inactivity 
was not its mark. Inactivity was not the mark of God's 
Sabbath, when He rested from the works which He crea- 
tively made. Up to this very moment He has been work- 
ing continuously ; and, imitating Him, our Sabbath is also 
to be filled with work. God rested, not because He was 
weary, or needed an intermission in His labors; but 
because He had completed the task He had set for Him- 
self (we speak as a man) and had completed it well: 
''And God finished His work which He had made"; "and 
God saw everything that He had made, and behold it was 
very good.'* He was now ready to turn to other work. 
And we, like Him, are to do our appointed work — "Six 
days shalt thou labor and do all thy work" — and then, 
laying it well aside, turn to another task. It is not work 
as such, but our own work, from which we are to cease on 
the Sabbath. "Six days shalt thou labor and do all thy 
work," says the commandment ; or as Isaiah puts it : "If 

thou turn thy foot from the Sabbath " (that is, from 

trampling it down) "from doing thy pleasure on my holy 
day" (That is the way we trample it down) ; "and call 
the Sabbath a delight, and the holy (day) of the Lord 
honorable; and shalt honor Him, not doing thine own 
ways, nor finding thine own pleasure, nor speaking thine 



FOUNDATIONS OF THE SABBATH 75 

own words; then shalt thou delight thyself in the Lord; 
and I will make thee to ride upon the high places of the 
earth ; and I will feed thee with the heritage of Jacob thy 
father: for the mouth of the Lord hath spoken it." In 
one word, the Sabbath is the Lord's day, not ours ; and on 
it is to be done the Lord's work, not ours ; and that is our 
"rest." As Bishop Westcott, commenting on the saying of 
the Lord's which is at the moment in our mind, put it, 
perhaps not with perfect exactness but with substantial 
truth : "man's true rest is not a rest from human, earthly 
labor, but a rest for divine heavenly labor." Rest is not 
the true essence of the Sabbath, nor the end of its institu- 
tion; it is the means to a further end, which constitutes 
the real Sabbath "rest." We are to rest from our own 
things that we m.ay give ourselves to the things of God. 
The Sabbath came out of Christ's hands, we see then, 
not despoiled of any of its authority or robbed of any of 
its glory, but rather enhanced in both authority and glory. 
Like the other commandments it was cleansed of all that 
was local or temporary in the modes in which it had 
hitherto been commended to God's people in their isola- 
tion as a nation, and stood forth in its universal ethical 
content. Among the changes in its external form which 
it thus underwent, was a change in the day of its observ- 
ance. No injury was thus done the Sabbath as it was 
commanded to the Jews; rather, a new greatness was 
brought to it. Our Lord, too, following the example of 
His Father, when He had finished the work which it had 
been given Him to do, rested on the Sabbath — in the peace 
of His grave. But He had work yet to do, and, when the 
first day of the new week, which was the first day of a 
new era, the era of salvation, dawned. He rose from the 
Sabbath rest of the grave and made all things new. As 
C. F. Keil beautifully puts it: "Christ is Lord of the 
Sabbath, and after the completion of His work, He also 
rested on the Sabbath. But He rose again on the Sunday ; 
and through His resurrection, which is the pledge to the 



76 SUNDAY THE V/ORLD'S REST DAY 

world of the fruit of His redeeming work, He made this 
day the Lord's Day for His Church, to be observed by it 
till the Captain of its salvation shall return, and having 
finished the judgment upon all His foes to the very last, 
shall lead it to the rest of that eternal Sabbath which 
God prepared for the whole creation through His own rest- 
ing after the completion of the heaven and the earth." 
Christ took the Sabbath into the grave with Him and 
brought the Lord's Day out of the grave with Him on the 
resurrection morn. 

It is true enough that we have no record of a command- 
ment of our Lord's requiring a change in the day of the 
observance of the Sabbath. Neither has any of the 
Apostles to whom He committed the task of founding His 
Church given us such a commandment. By their actions, 
nevertheless, both our Lord and His Apostles appear to 
commend the first day of the week to us as the Christian 
Sabbath. It is not merely that our Lord rose from the 
dead on that day. A certain emphasis seems to be placed 
precisely upon the fact that it was on the first day of the 
week that He rose. This is true of all the accounts of His 
rising. Luke, for example, after teUing us that Jesus 
rose ''on the first day of the week," on coming to add the 
account of His appearing to the two disciples journeying 
to Emmaus, throws what almost seems to be superfluous 
stress on that also having happened "on that very day." 
It is in John's account however, that this emphasis is most 
noticeable. "Now, on the first day of the week," he tells 
us, "cometh Mary Magdalene early," to find the empty 
tomb. And then, a little later : "When therefore it was 
evening on that day, the first day of the week," Jesus 
showed Himself to His assembled followers. The defini- 
tion of the time here, the commentator naturally remarks, 
is "singularly full and emphatic." Nor is this all. After 
thus pointedly indicating that it was on the evening of 
precisely the first day of the week that Jesus first showed 
Himself to His assembled disciples, John proceeds equally 



FOUNDATIONS OP THE SABBATH 77 

sharply to define the time of His next showing Himself 
to them as "after eight days" ; that is to say it was on the 
next first day of the week that "His disciples were again 
within" and Jesus manifested Himself to them. The 
appearance is strong that our Lord, having crowded the 
day of His rising with manifestations, disappeared for 
a whole week to appear again only on the next Sunday. 
George Zabriskie Gray seems justified, therefore, in 
suggesting that the full effect of our Lord's sanction of 
the first day of the week as the appointed day of His meet- 
ing with His disciples can be fitly appreciated only by 
considering with His manifestations also His disappear- 
ances. "For six whole days between the rising day and 
its octave He was absent." "Is it possible to exaggerate 
the effect of this blank space of time, in fixing and defin- 
ing the impressions received through His visits ?" 

We know not what happened on subsequent Sundays: 
there were four of them before the Ascension. But there 
is an appearance at least that the first day of the week 
was becoming under this direct sanction of the risen 
Lord the appointed day of Christian assemblies. That 
the Christians were early driven to separate themselves 
form the Jews (observe Acts 19:9) and had soon estab- 
lished regular times of "assembling themselves together" 
we know from an exhortation in the Epistle to the 
Hebrews. A hint of Paul's suggests that "their ordinary 
day of assembly was on the first day of the week ( 1 Cor. 
16 :2) . It is clear from a passage in Acts 20 :7 that the 
custom of "gathering together to break bread" "upon the 
first day of the week" was so fixed in the middle of the 
period of Paul's missionary activity that though in haste 
he felt constrained to tarry a whole week in Troas that 
he might meet with the brethren on that day. It is only 
the natural comment to make when Friedrich Blass 
remarks: "It would seem, then, that that day was 
already set apart for the assemblies of the Christians." 
We learn from a passing reference in the Apocalypse 



78 SUNDAY THE WORLD'S REST DAY 

(1 :10) that the designation "the Lord's Day" had already 
estabhshed itself in Christian usage. 'The celebration 
of the Lord's Day, the day of the Resurrection," comments 
Johannes Weiss, "is therefore already customary in the 
churches of Asia Minor." With such suggestions behind 
us, we cannot wonder that the Church emerges from the 
Apostolic age with the first day of the week firmly 
established as its day of religious observance. Nor can 
we doubt that apostolic sanction of this establishment 
of it is involved in this fact. 

In these circumstances it cannot be supposed that Paul 
has the religious observance of the Lord's Day as the 
Christian Sabbath in mind, when he exhorts the Colos- 
sians to keep themselves in indiflterence with respect to 
the usages which he describes as "the shadow of the 
things to come," and enumerates as meat and drink and 
such things as festivals and new moons and Sabbath days 
(Col. 2:16). They have the substance in Christ: why 
should they disturb themselves with the shadow? He 
does indeed sweep away with these words the whole sys- 
tem of typical ordinances, which he repeatedly speaks of 
as weak and beggarly elements of the world. In a similar 
vein he exclaims to the Galatians (4:10) : "ye observe 
days and months and seasons and years. I am afraid of 
you, lest by any means I have bestowed labor upon you 
in vain." In thus emancipating his readers from the 
shadow-ordinances of the Old Dispensation, Paul has no 
intention whatever of impairing for them the obliga- 
tions of the moral law, summarily comprehended in the 
Ten Commandments. It is simply unimaginable that 
he could have allowed that any precept of this funda- 
mental proclamation of essential morality could pass into 
desuetude. 

He knew, to be sure, how to separate the eternal sub- 
stance of these precepts from the particular form in which 
they were published to Israel. Turn to the Epistle to the 
Ephesians, sister letter to that to the Colossians, written 



FOUNDATIONS OF THE SABBATH 79 

at the same time and sent by the hand of the same 
messengers, and read from the twenty-fifth verse of the 
fourth chapter, on a transcript from the second table of 
the Decalogue, in its depth and universalizing touch, con- 
ceived quite in the spirit of our Lord's own comments on 
it. "Wherefore," says Paul, "putting away falsehood, 
speak ye each one with his neighbor ; for we are members 
one of another." That is the form which the Ninth Com- 
mandment takes in his hands. "Be ye angry and sin not ; 
let not the sun go down upon your wrath : neither give 
place to the devil." That is Paul's version of the Sixth 
Commandment. "Let him that stole, steal no more; but 
rather let him labor, working with his hands the thing 
that is good, that he may have whereof to give to him that 
hath need." That is how he commends the eighth com- 
mandment. "Let no corrupt speech proceed out of your 
mouth, but such as is good for edifying as the need may 
be, that it may give grace to them that hear." Thus 
Paul subtilizes the requirements of the Seventh Com- 
mandment. 

If we wish, however, fully to apprehend how Paul was 
accustomed to Christianize and universalize the Ten Com- 
mandments while preserving nevertheless intact their 
whole substance and formal authority, we should turn 
over the page and read this (Eph. 6:2) : "Children, obey 
your parents in the Lord : for this is right. Honor thy 
father and mother (which is the first commandment with 
promise) that it may be well with thee, and thou mayest 
live long in the earth." Observe, first, how the Fifth Com- 
mandment is introduced here. As the appropriate proof 
that obedience to parents is right. Having asserted it to 
be right, Paul adduces the commandment which requires 
it. Thus the acknowledged authority of the Fifth Com- 
mandm^ent as such in the Christian Church is simply taken 
for granted. Observe, secondly, how the authority of the 
Fifth Commandment thus assumed as unquestionable, 
is extended over the whole Decalogue. For this command- 



80 SUNDAY THE WORLD'S REST DAY 

ment is not adduced here as an isolated precept; it is 
brought forward as one of a series in which it stands on 
equal ground with the others, differing from them only in 
being the first of them which has a promise attached to 
it: ''which is the First Commandment with promise." 
Observe, thirdly, how everything in the manner in which 
the Fifth Commandment is enunciated in the Decalogue 
that gives it a form and coloring adapting it specifically 
to the Old Dispensation is quietly set aside and a uni- 
versalizing mode of statement substituted for it : "That 
it may be well with thee, and thou mayest live long on 
the earth." All allusion to Canaan, the land which 
Jehovah, Israel's God, had promised to Israel, is elimi- 
nated, and with it all that gives the promise or the com- 
mandment to which it is annexed any appearance of 
exclusive application to Israel. In its place is set a broad 
declaration valid not merely for the Jew who worships 
the Father in Jerusalem, but for all those true worship- 
pers everywhere who worship Him in spirit and in truth. 
This may seem the more remarkable because Paul in 
adducing the commandment calls especial attention to this 
promise, and that in such a manner as to appeal to its 
divine origin. It is quite clear that he was thoroughly 
sure of his ground with his readers. And that means 
that the universalizing reading of the Ten Commandments 
was the established custom of the Apostolic Church. 

Can we doubt that as Paul, and the whole Apostolic 
Church with him, dealt with the Fifth Commandment, so 
he dealt with the Fourth? That he preserved to it its 
whole substance and its complete authority but eliminated 
from it too all that tended to give it a local and temporary 
reference? And why should this not have carried with 
it, as it certainly seems to have carried with it, the substi- 
tution for the day of the God of Israel, who brought His 
people out of the land of Egypt, out of the house of bond- 
age, the day of the Lord Jesus, who brought them out of 
worse bondage than that of Egypt by a greater deliver- 



FOUNDATIONS OF THE SABBATH 81 

ance, a deliverance of which that from Egypt was but a 
type ? Paul would be dealing with the Fourth Command- 
ment precisely as he deals v/ith the Fifth, if he treated 
the shadow-Sabbath as a matter of indifference and 
brought the whole obligation of the commandment to bear 
upon keeping holy to the Lord the new Lord's Day, the 
monument of the second and better creation. That this 
was precisely what he did, and with him the whole Apos- 
tolic Church, there seems no room to question. And the 
meaning of that is that the Lord's Day is placed in our 
hands, by the authority of the Apostles of Christ, under 
the undiminished sanction of the eternal law of God. 

THE SABBATH DAY— THE LORD'S DAY 
By Rev. Samuel W. Gamble, D.D. 

Several customs which prevailed during the age between 
the exodus of the Israelites and the resurrection of Christ 
had so completely changed by the seventeenth Christian 
century that the translators of the ''Authorized Version" 
of the English Bible were not able to perceive some impor- 
tant truths taught in the Greek version of the Old Testa- 
ment and the Greek New Testament. Unseen truths 
would not be clearly translated into the English Bible. 
The student who of necessity was limited in his studies 
to the English version would not be able to see more 
truth than was expressed in the English version. 

First. Our English word ''Sabbath" is now quite 
generally understood to refer to rest periods one day 
long. But in the Jewish age it applied to rest periods of 
four different lengths, i.e., rest periods of one day, or of 
two days, or of 365 days, or of 730 days' duration. 

Second. Since the Jews for more than sixteen centuries 
have been observing a Saturday Sabbath, and since 
Christians have been for more than eighteen centuries 
having a fixed Sunday sabbath, it is only reasonable to 
expect most sabbath writers to try and interpret all Bible 



82 SUNDAY THE WORLD^S REST DAY 

sabbath teachings on the theory of fixed septenary cycles. 
But the noted Rabbi Hirsch beheves and teaches that 
*The old (the Jewish) sabbath had no connection with a 
fixed week." 

Third. The passing out of sight of the old Bible solar 
calendar and the now almost universal effort to interpret 
the Bible upon the basis of lunar calendars. 

Fourth. The failure to make proper distinction between 
the usual and unusual use of the Greek word 8[a0Y]xY) 
(covenant) . There is a wide use of that Greek word when 
it refers specifically to a decalogue. Until a reasonably 
clear conception of the Patriarchal, Jewish and Christian 
covenants or decalogues is perceived, there will of neces- 
sity be much confusion of teaching about the sabbaths 
of the Bible. 

Fifth. The mistaken confounding of the Greek words, 
e6Bo[jLag (week), and aa66aTov (sabbath). There is no 
confounding of those words in the Greek version of the 
Old Testament, nor in the Greek New Testament. In 
fact there is no word in the Greek New Testament with 
which to express ''week," or the phrase "of the week." 

Sixth. The losing sight of the use of uncounted days 
in the Bible calendar: and 

Seventh. The failure to note the double counting of 
days at every pentecost, and the double counting of years 
at every jubilee. The two-day sabbath was counted as 
the double sabbath of years at the jubilee — i.e., both years 
were called the seventh year, or the sabbath year to the 
land. 

Because of the failure to note the above mentioned 
difficulties it has become quite difficult so to write or teach 
as to be clearly understood about the Bible sabbaths. 

The Bible recognizes three dispensations : the Patriar- 
chal, the Jewish, and the Christian. God entered into 
covenant relations with the people of each dispensation, 
and each covenant was based upon a decalogue. The 
chief distinguishing feature of each decalogue was found 



FOUNDATIONS OF THE SABBATH 83 

in the reason for sabbath keeping, and in the method of 
sabbath reckoning. 

The word sabbath, in the original Hebrew and in the 
Greek, means to ''cease from labor." But there was 
nothing in the word sabbath to determine the length of a 
sabbath, or to indicate the proper time for its recurrence. 
The length was indicated by the word day, or the word 
year. 

In its biblical use in relation to days, it should be noticed 
that each dispensation opened by the completion of some 
great act, on its first day, and cessation. Resting, or 
sabbathing, finished that day. In the first sabbath God 
completed the work of creation by marrying our first 
parents, and establishing the first home, and then He 
sanctified it, because He had rested in it. He then prom- 
ulgated a law requiring mankind to ''work six days and 
remember the seventh day." The sabbath (at the end of 
the first week) was therefore not the seventh day of time, 
but the seventh day counted after the giving of the first 
sabbath, or the day following six days of labor from a 
divinely appointed sabbath. It is well to note that an 
expression often used is not found in the Bible — i.e., the 
expression, "the seventh day of the week." 

The Jewish age opened by Jehovah perfecting their 
freedom from Egyptian slavery. God rested from that 
act, and taught them to "remember this day in the year 
which ye came out of Egypt, out of the house of bondage. 
. . . This day came ye out in the month Abib. (Ex. 13 : 
3, 4.) They were not to commence counting weeks from 
the day of their freedom, but, "Ye shall count unto you 
from the morrotu after the sabbath.'^ 

Following the law laid down in the two preceding dis- 
pensations, of commencing to count weeks from the sec- 
ond day of the dispensation. Christians have worked six 
days after the resurrection and have been keeping the 
(Sunday) seventh day ever since. 

Keturning to review the sabbath history in the Bible, 



84 SUNDAY THE WORLD'S REST DAY 

we find that the seventh day was observed during the 
flood. We conclude that it was universally observed until 
the confusion at Babel. From that point it seems that its 
observance was limited to the descendants of Heber, 
from whom Abraham came, for the Bible says, ''Abraham 
kept the commandments of God." But returning to study 
the history of the other families, we learn that the 
evidences all point to a knowledge of a week, and of a 
sabbath, but it seems certain that they had lost the 
correct reckoning of the day, and feeling the necessity 
of uniformity in sabbath keeping, they commenced estab- 
lishing sabbath reckonings, nearly all of which show that 
they had known of a week of seven days, and were trying 
to re-establish it. The result was the institution of many 
methods of sabbath counting, which changed the day of 
their sabbaths from twelve to forty-five times a year, 
from one day of our week to another. The Egyptians 
made the nearest approach by establishing a fixed week, 
commencing on Saturday, and closing with a Friday sab- 
bath. While Israel was enslaved there and compelled to 
labor every day except Friday, they v/ere the last nation 
to lose the original "seventh day." 

From the time the Jews lost the original sabbath, 
if it shall ever become known, it must be by an arbitrary 
act of revelation. God was interested in his original 
sabbath, and Nehemiah, in Ch. 9 : 13, 14, tells when and 
where God revealed that fact. "Thou camest down on 
Mount Sinai, and spakest with them . . . and madest 
known thy holy sabbath," Two great historical facts, 
one an Egyptian, and the other biblical, when put 
together, give a starting point from which we can locate 
the exact day of that sabbath. Dion Cassius while pro- 
consul to Egypt had access to the Egyptian records, and 
from them learns that it was on a Saturday that Pharaoh 
freed the Jews. The Bible fact is that it was on the 
fifteenth day of the month Abib. The Egyptian year was 
composed of twelve months of thirty days each, and five 



FOUNDATIONS OF THE SABBATH 85 

supplementary days at the end of their year, making their 
common year have 365 days. Abib was the seventh 
month of the Egyptian year, but God gave that month 
of a solar year to Moses as **the first month in the year 
to YOU." The Bible year is now a year of 365 days in the 
common year. It was in the third month and the third 
day of the month that they arrived at Sinai, which was on 
a Friday. Moses climbed into the mount, and communed 
with Jehovah, and was sent back to ''sanctify them to-day 
(Friday) and to-morrow (Saturday) and be ready on the 
third day (Sunday). For on the third day I will appear 
on Mount Sinai, in the presence of all the people. . . . 
It came to pass on the third day, in the morning that God 
did appear." When God commenced to recite (Ex. 20) the 
people were scared and said to Moses, ''Let not God speak 
with us lest we die ! So Moses left the people and entered 
the mount and was taught four chapters (Ex. 20 to 23). 
That Sunday evening Moses returned and "told the people 
all the words of Lord." Therefore he told the people 
twice that Sunday evening : "Six days must work be done, 
but the seventh day is the sabbath of the lord." Why 
were they to work six days and call next Sunday the 
sabbath? Or what sabbath was God revealing by that 
requirement? It was the original sabbath, because "in 
six days the Lord made the Heaven and the earth . . . 
therefore the Lord thy God blessed the sabbath day and 
hallowed it." This revelation settles the fact that Sunday 
was the creation sabbath. But the creation sabbath was 
not the sabbath the children of Israel were to observe as 
their sabbath. Please note that Moses wrote those four 
chapters — "all the words of the Lord and rose up early in 
the morning." He named those chapters "The book of the 
Covenant," because they contained the original decalogue. 
The following day God told Moses to be ready and come up 
to Me in the morning and I will give thee . . . com- 
mandments that I have written that thou mayest teach 
them.'' Moses was in the mount forty days and nights 



86 SUNDAY THE WORLD'S REST DAY 

. . . and God wrote the words of the covenant the Ten 
Commandments . . . ''when He had made an end of 
communing with Moses." It becomes unanswerably sure 
that Moses did not copy the tables of stone into Ex. 20, 
six weeks before God wrote them. The chest which was 
to contain the tables of stone was named 'The ark of the 
covenant," because it contained the tables of the covenant. 
It is probably about forty years before we hear of any 
copy being made of what was on the stones. But when 
Moses comes to Deut. 5, before commencing to copy that 
covenant he tells the Jews that ''God made not this cove- 
nant with the fathers but with us.'* 

After Moses copies into Deut. 5, the words God wrote 
on the stones, he attaches his certificate in the words, 
"These words the Lord spake and He added no more . . . 
and He wrote them on two tables of stone and gave them 
to me." The sabbath command in Exodus required the 
rememberance of the completion of creation, while the 
sabbath on the stones required the Jews to "remember 
that thou wast a servant in the land of Egypt, and that the 
Lord thy God brought thee out thence by a mighty hand 
and by an outstretched arm, therefore the Lord thy God 
Comm.anded thee to keep the sabbath day." This sabbath 
was restricted to the Jews. It was a sign sabbath to mark 
them from all others. It was a temporary sabbath. It 
was a sabbath of fixed dates. In order to prevent three 
dates from ever falling on the sabbath, and in order to 
have the weekly sabbaths fall on the same dates in every 
year, and so that six days could be secular in every week 
but one in each year — i.e., in the week preceding the 
feast of tabernacles — when there was a mid-week fast 
sabbath, which sustained the relation to the Jewish 
weekly sabbaths, that Thanksgiving sustains to the 
Christian sabbath. There was a sabbath two days long 
at every pentecost. The passover sabbath was the high 
sabbath every year as it was in John 19 :31. Luke called 
that passover sabbath, "The sabbath of the command- 



FOUNDATIONS OF THE SABBATH 87 

ment." But the original sabbath did not commemorate 
the passover. It was the Jewish sabbath, written on the 
stones and recorded in Deut. 5. Jesus did not pretend to 
keep the original sabbath during his public ministry, but 
the Jewish. John 5 shows Christ at the passover two 
years before the crucifixion, on a Thursday, but when he 
healed a sick man that day, the Jews said ''the same day 
was the sabbath.'' It was most likely on the next Thurs- 
day, Abib 22d, that the disciples were accused of sabbath 
breaking by shelling out, and eating a little grain, and on 
the next Thursday, Abib 29th, that Christ healed the man 
who had the withered hand. It cannot be proven by the 
Bible that Christ kept Saturday as the sabbath for one 
whole year after his baptism. Neither can it be proven 
that the Jewish sabbath came on Saturdays in the Acts. 
For in Acts 13 :42, the Christian sabbath was in the middle 
of a Jewish week. According to accepted chronology, 
Paul went to a Jewish meeting twelve years after the 
resurrection, which would bring their sabbath most likely 
on a Thursday, thus bringing the Sunday sabbath in the 
midst, or halfway between two Jewish sabbaths. A care- 
ful study of Lev. 25 and the reading of ''Sunday the 
True Sabbath," will enable one to properly put the Jewish 
weekly sabbaths into the calendar, for they were "in their 
seasons from year to year." But Paul teaches in II Corin- 
thians, Ephesians, Colossians, and in the Hebrews that 
Christ abolished the laiu of commandments in Deuter- 
onomy, blotting them out, and nailing them to his cross. 

Jeremiah the prophet was clearly shown that the 
Jewish covenant was to be taken away and a better one 
given. Paul in the Ephesians shows that the covenant 
on the stones constituted a middle wall, or partition, 
between the Jews and the Gentiles, and that Christ took 
it away in order to make both one, for Gentiles could 
never commemorate freedom from a slavery they never 
suffered. Hence the new covenant must have a sabbath 
reason as broad as the whole world. 



88 SUNDAY THE WORLD'S REST DAY 

Paul when contrasting the Christian decalogue with the 
former one says: Written not with ink (as Moses wrote 
the original one in Exodus) but with the Spirit. Not in 
tables of stone (as God wrote the second decalogue) , but 
in the fleshly tables of our hearts. Paul also clearly 
taught that Christ spoke to the Jews of another day, and 
John 5 and Luke 6 show when Christ did speak of that 
other day. Then Paul says, "there remaineth therefore 
a sabbath keeping to the people of God. David wrote a 
Psalm to' be sung at the close of every passover service, 
in which he had the Jews sing of the crucifixion of Christ 
as ''the stone rejected by the builders" and of the resurrec- 
tion of Christ as God making Him ''the headstone of the 
corner." Of the Sunday on which Christ should rise, they 
sung, "This is the day the Lord hath made, we will rejoice 
and be glad in it." Christ made that very application of 
that passage in Matt. 21. After the day of pentecost 
Peter said in Acts 4 : Christ is that stone, which was sg. 
at naught by you builders, which is the head stone of the 
corner. Paul specifically taught that unless Christ rose 
from the dead there was no salvation through him. Christ 
rose on a Sunday morning and "Entered into His rest as 
God did from His." In the act of the resurrection Christ 
proved unmistakably that He was the lamb of God that 
taketh away the sin of the world. May the Holy Spirit 
so impress all Christian hearts with the supremacy of the 
resurrection sabbath that we will fully appreciate that 
the Sun of Righteousness has really risen with heal- 
ing in his wings, so that we can from hearts full of love 
for Him do as David taught the Jews of the Sunday — i.e., 
to rejoice and he glad in it. 

A few facts are susceptible of proof as having been 
done on Sundays. 

First. God ended His work of creation by establishing 
the first home, and instituting the First Sabbath. 

Second. God on a Sunday morning revealed His lost 
sabbath. 



FOUNDATIONS OF THE SABBATH 89 

Third. Six weeks later, on a Sunday morning, God sent 
Moses to the people with the first tables of stone. On 
Sunday, six weeks after that, God sent Moses down with 
the second tables of stone. 

Fourth. Christ rose from the dead on a Sunday morn- 
ing" and gave the last, the chief est sabbath. 

Fifth. Seven weeks later, on Sunday morning, when 
the day of pentecost was fully come, God sent the Holy 
Spirit upon the one hundred and twenty faithful Chris- 
tians, and when all the sabbaths for the first time coin- 
cided — i.e., when the original and Jewish and Christian 
sabbaths all fell together on Sunday — three thousand 
Jews were converted. 

When Jehovah had charge of all days, why did none of 
those things fall on a Saturday? 

God had evidently a blessed purpose in thus magnifying 
and showing the world HIS HOLY SUNDAY-SABBATH 
or LORD'S DAY. 



THE DAY OF THE SABBATH 

origin and starting point of the sabbath 
By Maurice S. Logan 

We read in Gen. 1 :27 that *'God created man in his own 
image," and again in Gen. 2 :7 that *'God formed man of 
the dust of the ground, and breathed into his nostrils the 
breath of life ; and man became a living soul." 

Bear in mind that "created" and ''formed" are synony- 
mous terms; that the image of God was all that was 
created, or formed, in man; that the breath of God was 
not created, or formed, but was imparted to man after the 
image of God was completed. Hence we must recognize 
the fact that the image of God and the breath of God in 
man are entirely separate and distinct, just as the candle 
and the flame are separate and distinct. 

Again bear in mind that the Bible applies the word 



90 SUNDAY THE WORLD'S REST DAY 

"soul" to every living creature. Therefore the word soul, 
standing alone, includes physical life. Hence the word 
'"living," prefixed to the word ''soul," could mean nothing 
unless it referred to spiritual life, or immortality. Im- 
mortality is inherent in the breath of God, and therefore 
the breath of God imparted imm.ortality to man. 

The necessary conclusion is, that man was a soul created 
in the image of God, and possessed with physical life, rea- 
son, and intelHgence, before the breath of God was im- 
parted to' him and he became a living, or immortal, soul. 

In regard to the duration involved in the formation of 
the image of God in man, the Bible is silent, and there is 
no need to quibble over a point which the Bible by its 
silence passes over as nonessential for man to know. But 
the breath of God in man, involving immortality, cc\ld 
not have been imparted gradually through successive gen- 
erations, for that would involve every gradation of partial 
immortality, and partial immortality is inconceivable. 
Therefore the breath of God was imparted to man instan- 
taneously, and man became a living soul instantaneously, 
like the lighting of a candle or the charge from an electric 
battery. The lighting of a candle is an instantaneous 
process, but the formation of the candle is a more or less 
gradual process. It will be recognized that the instan- 
taneous theory is just as scientific as is the lighting of a 
candle or the charge from an electric battery. 

It stands to reason that the breath of God, with its 
inherent immortality, could not have been imparted to 
man without a conducting medium, and that not until 
man's reason finally attained to a vital conception of God 
was there any means of intelligent intercourse between 
God and man, and that thus the first vital conception of 
God became at once the conducting medium for the breath 
of God, just as a conducting wire, coming in contact with 
a charged battery, becomes at once a conducting medium 
for the electricity. Any other theory would, in the nature 
of the case, be illogical and unscientific. 



FOUNDATIONS OF THE SABBATH 91 

"God breathed into his nostrils the breath of Hfe ; and 
man became a hving soul." ''A living soul" is singular. 
Therefore the breath of God was imparted first to one 
man (Adam) and immortality became the inheritance of 
the Adamic race, and the Bible deals, historically, only 
with the Adamic race. 

The sole purpose of the preceding argument is to estab- 
lish the point that the breath of God was imparted to 
Adam on a definite, true day. 

Now we read in Gen. 2:2 (R. V.) that *'on the seventh 
day God finished his work which he had made." There- 
fore the work of creation was not finished on the sixth 
day, for God fmished it on the seventh day. But what was 
the finishing act which God did on the seventh day by 
which He finished and ended the work of creation? The 
last creative act on the sixth day was the creation of man, 
male and female, in the image of God. This being the last 
and highest creative act, nothing was left unfinished but 
the act of breathing into man the breath of immortality 
by which he became a living soul. The breath of God also 
imparted moral consciousness, and man became at once a 
morally accountable being. This moral element, involving 
immortality and moral consciousness, belongs only to the 
seventh day, and thus made the seventh day distinct from 
the six creation days, and in this moral element we 
may recognize the sanctification of the seventh day as 
the Sabbatical period of God's dealings with man as 
a moral being. Thus the moral status of man's existence, 
God's Sabbatical day and man's Sabbatical time, began 
together. 

Primeval time concerns us in no sense, but time as the 
duration measure of God's dealings with man as a moral 
being concerns our im.mortal destiny and is therefore the 
only vital sense of time. 

The day on which God breathed into Adam the breath 
of immortality and he became a living soul was certainly 
a day of communion and intercourse between God and 



92 SUNDAY THE WORLD'S REST DAY 

Adam, and was the first day consecrated by the true wor- 
ship of God. It must also have been the most memorable 
day c^ Adam's life. It was therefore, in every sense, truly 
the original first Sabbath. 

Sabbatical time is therefore the opening strain of im- 
mortality music. The week is the metric measure of the 
strain and the Sabbath is the accent which marks the 
rhythm. 

THE TWOFOLD SIGNIFICANCE OF THE PRIMITIVE SABBATH 

We have seen that Sabbatical time began with the first 
Sabbath; but time under the Sabbath law necessarily 
began the day after the law was given. The Primitive 
Sabbath was therefore the first day of the week in the 
time count and the seventh day of the week in the law 
count. It thus acquired at once a twofold significance. As 
the seventh day of law week it was memorial pointing 
backward ; as the first day of the time week it was typical 
pointing forward. Backvv^ard to the completion of crea- 
tion : forward to the completion of the plan of Redemption 
in the Resurrection of Christ. Backward to God as the 
Creator and Judge: forward to God in Christ as the Re- 
deemer and Saviour. Backward to the power of God : for- 
ward to His love. Backward to justice : forv/ard to mercy. 
Backward to law : forward to grace. Backward to 'Tara- 
dise Lost": forward to 'Taradise Regained." 

Christ was the ''Lamb slain from the foundation of the 
world" (Rev. 13 :8) . Therefore the Redemption as well as 
the Creation was in God's mind when He instituted the 
Sabbath, and since our worship of God is based on the 
Redemption no less than on the Creation, it follows that 
the Sabbath, as the God appointed time of worship, relates 
to the Redemption no less than to the Creation, and 
should, and therefore did, point typically forward to the 
one, as well as memorially backward to the other, until in 
the fulfillment of its typical sense in the Resurrection it 
resolved into a double memorial. 



FOUNDATIONS OF THE SABBATH 93 

THE TESTIMONY OF SUN-WORSHIP 

Let us now go back and bring up another line of evi- 
dence. God is invisible and man in his inability to com- 
prehend the invisible God, by reason of his blurred spir- 
itual vision, sought some other visible object through 
which to worship God, and he could not fail to adopt the 
most suitable object in nature for that purpose. Sun- 
worship was therefore the most natural, and hence the 
earliest perversion of the worship of God. 

Nov/ consider the fact that just as sun-worship was the 
earliest perversion of the worship of God, so the day of 
sun-worship would be but the perverted day of the original 
Sabbath. 

Again consider the fact that the sun, or god of the sun, 
in sun-worship always represented the creative power or 
principle in nature, and therefore the day of sun-worship 
would naturally be the day handed down as the day ap- 
pointed by the Creator. 

Again consider the fact that the change from the true 
worship of God to sun-worship v/as evidently gradual, and 
that this gradual change necessarily involved an un- 
changed day, for change of day would involve an abrupt 
change of worship, and an abrupt change of worship would 
be contrary to nature. 

Now put all these facts together and the conclusion is 
irresistible that the day of sun-worship was but the per- 
verted day of the original Sabbath. 

If Sunday corresponds to the ancient day of sun- 
worship, and the ancient day of sun-worship corresponds 
to the original day of the Sabbath, then we have an un- 
broken weekly cycle leading back to the first Sabbath, and 
the Sunday Sabbath would therefore be in unbroken line 
with the original Sabbath. 

THE JEWISH SABBATH A TEMPORARY MODULATION 

If Sunday was the day of the original Sabbath, then 
only by changing the day would it become a sign of dis- 



94 SUNDAY THE WORLD'S REST DAY 

tinction between the Israelites and the surrounding 
natives ; but when God in Christ removed the distinction 
between Jew and Gentile, He would need to remove the 
sign of distinction by restoring the original day of the 
Sabbath. 

In timing both the Resurrection and Pentecost, God 
honored the first day of the week above the seventh, 
thereby giving it the higher rank in its higher honor. 
Now God must have had a purpose in the timing, since He 
has a purpose in all that He does, and it is impossible to 
conceive of any other purpose than the restoration of the 
original day of the Sabbath. 

The fact that the original day of the Sabbath was per- 
verted to sun-worship by all the surrounding nations fur- 
nishes an all-sufficient reason why God changed the day 
of the Sabbath for the Israelites, but the fact that the Law 
was given at Sinai on Sunday involved a recognition of 
Sunday as the true day of the Sabbath, for Sunday would 
be the only true count as reckoned from the giving of the 
Law; and this in turn involved a recognition of the Sab- 
bath by the manna as a temporary deviation from the true 
order. 

We may notice, in this connection, that while the Jew- 
ish Sabbath was the seventh day of the week in the origi- 
nal weekly cycle, it was also the first day of the week in 
the Jewish calendar which had its beginning in Ex. 12 :2, 
where God said, ''This month shall be unto you the begin- 
ning of months," thereby estabhshing the beginning of 
the Jewish calendar. Thus the new calendar was but the 
proper accompaniment to the change in the day of the 
Sabbath, like a modulation in music, indicating that the 
Jewish dispensation was but a modulatory episode in the 
music of God's great Song of Redemption. 

THE TRUE INTERPRETATION OF THE SABBATH LAW 

It would be impossible to assume that ''seventh day" in 
the Sabbath law meant "first day of the week," but with 



FOUNDATIONS OF THE SABBATH 95 

the fact established that the Sabbath was originally the 
first day of the week, it also becomes an established fact 
that the Sabbath law refers to the Sabbath only as an 
institution, not as a fixed day. 

The Sabbath is ever the seventh day in its relation to 
the six days from which it is the resting, just as God's 
rest was the seventh day in its relation to the six days of 
creation. An imitation cannot fail to be a memorial or 
reminder of the thing imitated, for it carries its memorial 
meaning in itself. Therefore any day of rest from six 
days of labor in its imitation of God's rest from the six 
days of Creation, fulfills to the utmost the creation me- 
morial intent of the Sabbath law, for the only possible 
creation memorial significance of the Sabbath is in its 
relation to the six days from which it is the resting. 

It is evident that the seventh day on which God rested, 
as stated in Gen. 2 :3, and again the reason appended to 
the Sabbath law, can in no possible sense refer to the sev- 
enth day of the time week unless the creation days were 
time days. 

It is evident again that the seventh day significance of 
God's rest is not in its relation to the time week unless 
the creation days were time days. 

It is evident again that a relation that does not exist in 
the model is no essential part of the copy, and therefore 
that ''seventh day" in the Sabbath law does not refer to 
the relation of the Sabbath to the time v/eek, but refers 
solely to the relation of the Sabbath to the six days from 
which it is the resting — the only imitation relation that 
does exist between the copy and the model. 

THE DOUBLE BAPTISM OF THE SUNDAY SABBATH 

Now since the day of the Sabbath is not designated by 
the Sabbath law, it must have been designated at the 
beginning of each dispensation by an all-sufficient day- 
fixing act of Providence, and just as the Resurrection of 
our Lord stands supreme as an all-sufficient day-fixing act 



96 SUNDAY THE WORLD^S REST DAY 

of Providence, so the Sunday Sabbath stands supreme in 
its claim to Bible authority, for in it the power of the 
Resurrection is only added to the authority of the Sab- 
bath law. 

Therefore the sanctity of the Sabbath as an institution 
is in the authority with which it is baptized by God's Sab- 
bath law, and the sanctity of Sunday, as the appointed 
day of the Christian Sabbath, is in the authority with 
which it is baptized by the Resurrection of our Lord. This 
double baptism makes the Christian Sabbath doubly sacred. 

FRAGRANCE OF THE SUNDAY SABBATH 

Riding in the subway from Brooklyn to New York, our 
attention fell on the advertisement of 'Tlorent" (Flow- 
ers of the Orient). The perfume carries the fragrance of 
the flowers from which it is extracted. The Sunday Sab- 
bath carries the fragrance of Creation, Redemption, Law, 
Love, Hope, Peace on earth and good will to men. There 
is a sense in which these also are flowers of the Orient, the 
land of the Bible. 

We might detect still other fragrances in the Sunday 
Sabbath. As the restored day of the original Sabbath, we 
may detect the fragrance of design, plan, guidance, and 
this in turn leads us to detect the fragrance of a supreme 
personality back of the design, the plan, and the guidance. 

The fragrance of a perfume is an unimpeachable test of 
its character. So the fragrance of the Sunday Sabbath is 
an unimpeachable test of its character, and its claim to 
being the true Christian Sabbath. But the Saturday Sab- 
bath is like a cut flower that has withered and lost its 
fragrance. 

THE CHRISTIAN DOCTRINE OF THE LORD'S DAY 
By Edward Arthur Wicher, D.D. 

It is probable that the institution of the Hebrew Sab- 
bath goes back to early Babylonia; and that the Baby- 



FOUNDATIONS OF THE SABBATH 97 

Ionian Sabbath again goes back to the primitive history 
of the race. It is well known that the practice of dividing 
time into blocks of seven days existed in a very early 
period of the history of human life. Some writers have 
thought that this practice originated in a natural division 
of time suggested by the changing of the moon's phases ; 
and certainly the Babylonians did divide time thus. In a 
religious calendar, which has come down to us, covering 
two months of the Babylonian year, and prescribing daily 
duties for the king, the 7th, 14th, 19th, 21st and 28th days 
are recognized as possessing a peculiar character. On 
these days the king must not eat food prepared by fire, 
nor offer sacrifice, nor ride in a chariot, nor put on a royal 
dress, nor hold court, nor consult an oracle, nor invoke 
curses upon an enemy. Into the particular reason for the 
inclusion of the 19th day in this list, we need not enter 
here. Let it suffice for our present purpose that the broad 
significance of the enactment is unmistakable.* 

In another passage, on a clay tablet, there is found this 
equation: Sabbath=day of rest of the heart. But the 
day of rest for the heart in this connection is not a rest 
for man primarily, but a rest of the heart of the gods 
from anger. It was this characteristic which underlay 
the restrictions placed upon the day by the laws of the 
Babylonians. 

Whether we think, with Driver, that the Hebrew Sab- 
bath was ultimately derived from a Babylonian origin; 
or, with Jensen, that both the Hebrew and Babylonian 
Sabbaths were derived from a common source, in any case 
the Jewish people were divinely guided in appropriating 
the institution. And the law of Israel invested it with a 
sanctity and beauty which were wholly foreign to the cus- 
toms of the nations of the East. The superstitious view 
of the day is abandoned. It is made to serve the highest 
ethical and religious uses. And it is fixed for every sev- 



* Compare Jastrow, '"Religion of Babyl. and Assyr.," p. 376 ff. 



98 SUNDAY THE WORLD'S REST DAY 

enth day, without regard to any other division of time, 
whether of month or year. In this way it became as 
pecuHarly distinctive of the Hebrew rehgion as the Pass- 
over itself. 

The Hebrew word Shabbath ( TiS?^ ) is capable of 
either of two senses. The cognate verb has both a tran- 
sitive and an intransitive form. In the intransitive form 
it means ''desist," "cease"; and in the transitive form it 
means ''put an end to," "divide." Thus the question 
arises whether the original idea of the Sabbath is the 
"divider," the day which marks the end of one period of 
time and the beginning of another, or the "desister," the 
day which stops the activity of all work. The latter is 
evidently the meaning of the word throughout the Old 
Testament. 

The Sabbath is the subject of legal enactment in all the 
great codes of the Pentateuch, and is repeatedly men- 
tioned by the historians and the prophets. In the code of 
Exodus 23 it appears as a cessation from labor, particu- 
larly from field-labor, and is designed to serve humani- 
tarian ends. "Six days thou shalt work, but on the sev- 
enth day thou shalt desist, in order that thy ox and thy 
ass may rest, and that the son of thy maidservant and thy 
'stranger' may be refreshed" (Ex. 23 :12, Driver's transla- 
tion) . Compare the similar motive for the Sabbath year 
in verse 11. 

Later the deliverance from Egypt became an additional 
reason for the observance of the day (Deut. 5 :15) , and on 
this account it was consecrated. Thus, in the Decalogue, 
this commandment stands as the Fourth, and is designed 
to secure a place in the week where men can rest and medi- 
tate upon the God whose redemptive work has been de- 
clared in the preface to the commandments as a whole, 
and whose exclusive worship, spirituahty and authority 
have been inculcated in the previous provisions. Around 
this sacred Sabbath, as a centre, in the mind of the godly 
Israelite, new ideas and motives continued to gather, as 



FOUNDATIONS OF THE SABBATH 99 

the experience of the nation deepened, and the value of 
the institution became the more apparent. They saw in 
it also a commemoration of the completion of the work of 
creation (Gen. 1-2:3), as well as of the redemption from 
Egyptian bondage. Their devotion to it was intensified 
through their occasional experience of being deprived of 
it, and through their recollection of those unhappy days 
when, as bondmen in Egypt, they were without its privi- 
leges. 

As we seek to penetrate through this variety of signifi- 
cance and wealth of association, in order to discover the 
primal, fundamental principle of the day, we reach a great 
truth that underlies all the outward ritual and profes- 
sion of Israel. The whole is consecrated by Jehovah 
in consequence of the dedication to him of a part. The 
Jew was taught to give to God a portion of everything 
he possessed, in recognition of the fact that all that 
he had came from God, and that God had a right over 
all. 

Thus out of all the nations of the world, Jehovah chose 
one nation; and from all the tribes of that nation, one 
tribe; and from all the families of that tribe, one fam- 
ily; and from all the men of that family, one man; in 
order that by the consecration of Aaron and his sons 
there might be declared symbolically the holy char- 
acter of the family, the tribe, the nation, the whole 
human race, as being the possession of Jehovah. The 
people of the Hebrews were consecrated in the conse- 
cration of Aaron, and the separation of this nation had 
regard to the blessing of all the families of the earth. 
In like manner the first fruits of the fold and field were 
dedicated to Jehovah in acknowledgement of his pro- 
prietorship over the whole. Inasmuch as all the children 
of the family belonged to Jehovah, the first-born son 
became in a peculiar sense the property of God, who gave 
life to all, and had to be redeemed with another life. It 
is the same principle that we see exemplified in the 



100 SUNDAY THE WORLD'S REST DAY 

Sabbath. All time belongs to God ; therefore one day out 
of seven, one year out of seven years, and one year out 
of seven times seven, is dedicated to Jehovah, in token of 
the consecration of the whole. 

It is only through the recognition of this principle that 
we can appreciate the seriousness of the violation of the 
law of the Sabbath, and understand why it was visited 
with the death penalty (Ex. 31:14; Num. 15:32). To 
break the Sabbath was to deny the authority of Jehovah 
over time, it was to rebel against his sovereignty, it was 
to commit high treason against his divine majesty. Thus 
the prophets trace the terrible disasters of the exile to the 
neglect by the people of the Sabbath law (Ezek. 20:24, 
22:8; Is. 58:4). A later Jewish proverb says: ''The 
Sabbath breaker denieth creation and all but denieth God 
himself."* Thus on the principle that the whole is conse- 
crated by the dedication of a part the institution of the 
Sabbath constitutes an abiding recognition that all time 
belongs to God. 

But in New Testament times the inner meaning of the 
Sabbath vv^as completely obscured and lost to view by the 
incrustations of tradition which had gathered over the 
ancient law. The scribes and Pharisees had quite changed 
the character of the day by making it a bondage and a 
yoke for the people. It did not promote the religious 
life of Israel ; it threatened to strangle it. Men who were 
borne down by the accumulated mass of puerilities and 
trivial regulations were gasping for breath and breathing 
space. A statement of some of these rabbinical regula- 
tions may help us to understand more clearly the attitude 
of our Lord toward the Sabbath practices of his day. 
There are two treatises of the Talmud, the Shabbath and 
the Erubin, which are wholly occupied with the rules for 
the observance of the Sabbath. Besides these there are 
various portions of other treatises dealing with the same 



* T. Herbert Brindley. 



FOUNDATIONS OF THE SABBATH 101 

theme. It is from these that we derive the following 
representitive illustrations. 

There are thirty-nine principal classes of prohibited 
actions; but the picayune character of rabbinical regula- 
tion comes out most clearly, not in the enumeration of 
these lists themselves, as in their minute subdivisions. 
Thus it was not sufficient merely to prohibit the tying, or 
untying, of a knot on the Sabbath ; the kind of knot must 
be specified. It was forbidden to tie, or untie, a camel's 
knot, or a boatman's knot ; but it was permitted to tie, or 
untie, a knot that required only one hand for the opera- 
tion. Thus a man could untie his beast and lead it forth 
to water. And a woman might tie on various articles of 
dress ; or she might tie up a skin of oil or wine, or a pot 
of meat. It was permissible to tie a pail to a well by a 
leathern band, but not by a rope. But it was in refer- 
ence to cures on the Sabbath that our Lord came most 
frequently into collision with the Pharisees. They indeed 
recognized the general principle that wherever life was in 
danger, treatment on the Sabbath was permissible, but 
they overlaid this principle with minute disquisitions as 
to when life was in danger. They enumerated long lists 
of ailments which might, or might not, be treated, but 
the distinctions they drew were absurd and arbitrary, and 
often indeed the result of a casuistical endeavor to inter- 
pret the law so as to obviate inconvenience and loss for 
themselves. Often too, as it seems to us, their distinc- 
tion is without a difference. '*He who has a toothache 
must not rinse his teeth with vinegar (and spit it out 
again, for this would be to apply a medicine) ; but he may 
wash them as usual (and swallow the vinegar, for this 
would be merely like taking food) ." 

Thus it was that Jesus rebuked their superstitious use 
of the day ; and inasmuch as they had changed a beneficent 
institution into a means of promoting their own self- 
aggrandizement, with a corresponding subjugation of the 
people, he selected it as the day on which to perform many 



102 SUNDAY THE WORLD'S REST DAY 

of his works of healing and mercy. Thus he brought down 
upon his head their wrath and enmity. But in so doing 
he recovered for the people the Sabbath as a beneficent 
institution, designed by God for the good of man ; and he 
declared a truth that went even deeper than the teaching 
of the law, namely, that God still works upon the Sabbath 
day (John 5:17), upholding and guiding the universe. 
Therefore the true keeping of the Sabbath does not consist 
merely in an abstinence from secular, self-interested toil, 
but also in a devotion to labor that is unselfish, divine and 
heavenly. 

Let us look carefully at some events in the gospels 
that throw a vivid light upon Christ's view of the Sabbath. 

In Mark 2 : 23-28 we read how Jesus went through the 
cornfields on the Sabbath day. Apparently there was no 
Jewish objection to his so doing, as there is no charge 
that he exceeded the limits of a Sabbath day's journey 
(Acts 1:12). Neither was there any objection to his 
plucking the ears of corn (any sown grain, especially 
wheat), as it was the recognized right of the traveller, 
passing along the footpath through the field, to pluck and 
eat what corn he needed, in order to satisfy his immediate 
appetite, provided that he used no instrument for gather- 
ing it (Deut. 23:25), and carried none away. Their 
objection was based upon the fact that it was upon the 
Sabbath day that he plucked the ears of corn. Plucking 
was the equivalent of reaping; and rubbing the grain in 
the hands to free the kernel from the hulk was the 
equivalent of threshing. Reaping and threshing were 
unlawful acts on the Sabbath. 

In opposition to the Pharisaic view, with which he was 
thoroughly familiar, the action of Jesus is an assertion 
that works of necessity, such as the unavoidable and 
simple preparation of food for use, were legitimate and 
right upon the Sabbath day. 

Immediately upon this incident followed another of 
similar tenor. Jesus healed a man with a withered hand 



FOUNDATIONS OF THE SABBATH 103 

in a synagogue on the Sabbath day. The rehgious Jews 
were scandahzed, for the man could just as well have come 
on the morrow to be healed. 

In opposition to their hard and cruel interpretation of 
the Sabbath law Jesus taught that the Sabbath was in- 
tended to be a day on which all kindly deeds of mercy 
might be done. 

Nothing could be more exasperating to these religious 
teachers than Jesus' facile treatment of their cherished 
traditions. For them the Sabbath was a "hedge about 
the law," which kept out the incursions of Gentile irre- 
ligion, and preserved the sons of Abraham in the stern 
purity of their national creed. They believed, or professed 
to believe, that Jesus was breaking down the bulwarks 
of the true religion. 

But Jesus was not breaking down. He was simply 
freeing the Jews' religion from the bonds of externalism 
and formalism, which were drav/ing closer about it, and 
threatening its spiritual existence. 

''The Sabbath was made for man, and not man for the 
Sabbath (Mk. 2:27)." There are two great ideas in this 
text. (1) The Sabbath was a gift from God, a pledge of 
his love and care for men, an earnest of the joys of life 
eternal. (2) Being for man's good, it was something to 
which man must not be sacrificed. If it were made an 
instrument of bondage, it would check and hamper the 
growth of the soul, and would defeat the good of man. 
Christ here states the fundamental principle of the free- 
dom of the spirit in opposition to the bondage of the 
letter, a principle which would work until it had permeated 
the thought of the church. 

This teaching of Jesus, together with its lesson about 
the Sabbath, is but one of several such events. (Compare 
Luke 6:1-11, 13:11-17, 14:1-4, John 5:11, 9:14.) 

Let us turn to the story of the woman who was healed 
of curvature of the spine, as it is recorded by Luke (13 :11- 
13). This woman was not seeking healing, but Jesus 



104 SUNDAY THE WORLD'S REST DAY 

rejoiced to bestow his favor unsought. Catching sight 
of her among the congregation in the synagogue, he 
called her to himself and said, ''Woman, thou art loosed 
from thine infirmity." 

We can see the face of the petty, pompous Pharisee, 
who had no part in this business and in whom jealousy 
for his own importance and zeal for the letter of the law 
had soured the grace of religion into a cruel fanaticism. 
"There are six days in which men ought to work : in them 
therefore com.e and be healed, and not on the day of the 
Sabbath." 

The answer of Jesus is a trenchant, irresistible refuta- 
tion of the whole Pharisaic position. He shows that on 
the grounds of the doctrine and rule of conduct of the 
Pharisee themselves, the ruler of the synagogue is wrong 
in his objection, and he himself is right. He contrasts 
the Pharisee's treatment of his ox or his ass with that 
accorded to this daughter of Abraham. Of course, the 
Pharisee would care for his beast on the Sabbath day, 
because his beast was property. He carefully construed 
the law so as to safeguard the rights of property. But 
the poor of Israel were not property, and the Pharisee 
made no provision for their succoring on the Sabbath day. 
The effect of his tradition was to set property rights above 
human rights. And the very institution which had been 
given by God for the good of men became in itself a 
hindrance to their good, an obstacle in the way of simple, 
kindly deeds of mercy, and a ministrant to spiritual 
pride. 

There is a well-known saying, ascribed to Jesus, which 
occurs in the Bezan text, after Luke 6 :4, and which, 
whether it is a genuine logion or not, does represent the 
sense of the early church regarding the mind of Christ 
upon the matter of the Sabbath. "On the same day 
when he saw one working on the Sabbath, he said to 
him : Man, if thou knowest what thou art doing, blessed 
art thou ; but if thou knowest not, thou art cursed and a 



FOUNDATIONS OF THE SABBATH 105 

transgressor of the law." The meaning is obvious. If 
that man knew that the work in which he was engaged 
was indeed a work of necessity upon the Sabbath day, 
and was doing it as such, he was clear of conscience and 
blessed in his freedom. But if he were doing it while still 
in bondage to the rabbis, having a lurking sense of wrong- 
doing, then was he sinning against his light, and a trans- 
gressor of the law. This corresponds with the teaching of 
Paul in Romans 14:14, 23. Not that Paul does not 
believe that it is possible to serve God on a fixed day. But 
when the Judaizing teachers of Colossae tried to impose 
the Jewish Sabbath on the Gentile Christians, Paul 
resisted their endeavors in the interest of Christian lib- 
erty (Col. 2:16ff). 

Jesus perfectly fulfilled the law of the Sabbath, and thus 
he abolished the Jewish Sabbath. All time was conse- 
crated. Every day was holy unto the Lord. The author 
of the epistle to the Hebrews sees in the Christian dis- 
pensation the rest (Sabbath) which remained for the 
people of the Lord, and which was typified by the Sabbath 
of Judaism. Life is henceforth not a series of isolated 
religious days, but one Sabbath-life in which every mo- 
ment is dedicated to God's service. 

But the ancient principle still holds that the sanctifica- 
tion of the whole demands the dedication of the heart. It 
stands because it is a principle inherent in the nature 
of religion, inherent in the constitution of the universe. 

If Christian men are not to forsake the assembling of 
themselves together (literally "their own synagogue," 
Heb. 10:25), if they are to recognize public worship as a 
privilege and duty, binding upon all, if they are to enter 
into the rich experience of the communion of saints, it is 
evidently absolutely necessary that there should be a day 
of rest from ordinary labors, set apart for the specific 
purposes of religious instruction and common devotion. 
It is a true instinct which has led the Christian church 
from the very beginning to retain in her articles of faith, 



106 SUNDAY THE WORLD'S REST DAY 

and as part of her moral law, the Fourth Commandment 
of the Decalogue. 

The change of our day of worship from the seventh 
day to the first marks the fact that we live no longer in 
the bondage of Judaism, but in the freedom of Christ. 
The new ''day of rest and gladness," not less than the old, 
symbolizes the truth that all time belongs to God, and by 
his willing worshippers is freely consecrated unto him. 
The inner religious meaning of the old is thus carried over 
into the new. 

But the new has also a new meaning in addition. It 
is the day which our Lord himself has sanctified by his 
resurrection from the dead (Matt. 28:1; Mark 16:2,19; 
Luke 24 :1 ; John 20 :1, 19) . And as such it was celebrated 
by the express sanction of the inspired apostles (Acts 20 : 
6, 7 ; I Cor. 16:2). It is the day on which John, an exile in 
Patmos, found himself in the spirit (Rev. 1:10). It is 
therefore filled with the fulness of the meaning of the 
resurrection of our Lord. It is the soul of the week, it 
is the feast of life for our spirits. Worship is the religious 
essence of the day, and rest is the means whereby the 
opportunity for worship is secured. 

Thus the one supreme test of the right way in which to 
employ the day may be found in the answer to the 
question: "How may I employ this day so as to bring 
most clearly before my mind the meaning of the resurrec- 
tion of Jesus ? How may I use it so as to derive from it 
life and power? How may I invest it so as to bring life 
to others ? To bring them gladness, inward peace, aspira- 
tion and achievement, the life that is hidden with Christ 
in God?'^ 

Then when we ask ourselves further what specific 
tasks we should undertake in order to achieve the desired 
end, we will find that the life of our Master suppHes for 
us the answer; if not in all its details, at least in those 
principles which constitute the framework of the harmo- 
nious structure of Christian conduct. We may study him in 



FOUNDATIONS OF THE SABBATH 107 

the synagogue, in the cornfield, in the house of Simon 
the Pharisee. We may learn from him those lessons of 
devotion to a heavenly Father, of compassion for afflicted 
men, which will be our safe guides amid the confused 
problems of our modern civilization. This is the practical 
meaning of the Christian Sabbath, the Lord's Day of those 
who name His holy name. 

THE LORD OF THE SABBATH 
By Rev. J. H. Leiper 

The nearness of man's relation to his creator appears 
in the inspired expression, 'Thou hast made him a little 
lower than God." Psalm 8:5 (R. V.). To hold him in this 
exalted nearness the weekly Sabbath was established at 
the beginning by the example of the Creator Himself, 
Genesis 2:3. That our Saviour was the Author of the 
Sabbath appears in declaration that He was the Creator : 
''AH things were made by Him." (John 1 :3.) The Decalog 
was given by Jehovah from Sinai. (Exodus 20.) Christ 
proclaimed Himself to be the 'T AM" or Jehovah. (John 
8 :58.) It was therefore He who wrote the Sabbath Com- 
mandment on a table of stone for a perpetual law. It was 
by His sanction that the Hebrews commemorated their 
escape from Egyptian slavery on Abib 15 of the Egyptian 
calendar, by observing it as Sabbath during their entire 
subsequent national history. This date is declared by Don 
Cassius, the Roman historian of the second century, to 
have been Saturday. 

It was on "the morrow after this Exodus Sabbath," 
that the feast of Pentecost was celebrated which com- 
memorated the giving of the commandments from Sinai. 
(Leviticus 23:15-21.) This "Morrow after the Exodus 
Sabbath," was the Sabbath of Creation and the Decalog, 
which was lost during the centuries of Egyptian slavery 
and discovered by the giving of the Law on Sinai as plainly 
revealed in Nehemiah 9:13-14, This, as declared in the 



108 SUNDAY THE WORLD'S REST DAY 

Commandment, was the seventh day of the week, the 
memorial of which was preserved till the resurrection of 
Christ by the annual observance of Pentecost. The 
resurrection of Christ occurring on the morrow after the 
Exodus-Saturday Sabbath restored the institution to its 
original place in the creation week. 

The evident significance of Matt, 22 :1 is : "In the end of 
the Hebrew Sabbaths, as it began to dawn into the first 
of the Christian Sabbaths etc." The permission to keep 
the Sixth day of the week as Sabbath was in commemora- 
tion of one of the most important events in human history. 
No other event, save the resurrection of Christ, has had 
such telling effect upon the earth life of the race as the 
liberation of the Hebrews from Egyptian bondage and 
their estabhshment in the Promised Land. But when the 
Divine purpose of their national existence was attained 
the necessity for that memorial ceased, and was super- 
ceded by an event in which the eternal life of mankind 
was involved, viz., the resurrection of the World's 
Redeemer. This greatest of all events occurred on *'the 
morrow after the Exodus Sabbath," and restored the 
institution to the seventh day of the week. The following 
events are thus memorialized: 1, The finished creation; 
2, 'The Lawgiving at Sinai" ; 3, 'The fall of Jericho, a type 
of the conquest of the earth by the gospel of the Son of 
God" ; 4, 'The resurrection of Christ" ; 5, 'The descent 
of the Holy Spirit on the day of Pentecost, the beginning 
of the present administration"; 6, "The descent of the 
glorified Redeemer to Patmos to give the final Revelation 
to mankind." 

The claim that the change of the day was made by the 
Emperor, Constantine, about the beginning of the fourth 
century is traceable to the fact that the rotaries of the 
Christian religion were becoming so numerous that he 
felt the necessity of giving them recognition, hence the 
official acknowledgment of Christianity and its Sabbath. 
The pagan day of sun-worship and the Christian Sabbath 



FOUNDATIONS OF THE SABBATH 109 

falling on the same day of the week, friction as to the 
day to be rehgiously observed was avoided. But this did 
not prevent, but rather promoted corrupt usages in the 
Christian Church, even to retaining the pagan name of 
the day, and other pagan usages. 

The Lordship of Christ extends to ail institutions of 
which He is the Author. Of these there are but three. 
There is no dispute among Christians as to the binding 
obligation of the Sabbath upon the church and family 
each in its constitution. But Christ is the Author of 
the State as well (Rom. 13 :1) , and therefore its Lord. It 
must be remembered that after constituting the Hebrew 
State, a republic, and appointing Moses as its president 
He authorized its constitution; engraved it on tables of 
stone and placed them in the hands of Moses the civil 
ruler, and not in the hands of Aaron the high priest of that 
typical church. And Moses, not Aaron, was executive of 
the law, in its relation to the State. Could the relation of 
the State to the moral law and its Author have been 
more definitely indicated? Moreover nothing could have 
more clearly established the Separation of Church and 
State, each filling its own allotted place in the Divine plan. 
The Supreme authority over all institutions among men 
was given to the Lord Jesus Christ, and it has never been 
delegated to any man or organization among men. The 
Holy Spirit alone is the Vicar of Jesus Christ on earth. 
Human Salvation has from the very beginning been so 
associated with holy Sabbath-keeping that we are not sur- 
prised that Our Saviour joined them in Himself, saying: 
"The Son of Man is Lord of the Sabbath." Mark 2 :28. 
His Sabbath-keeping was free from all Pharisaical formal- 
ity and mere technicalities; and was characterized by a 
Spirit of reverence for God and loving sympathy for man. 
It is a safe and loyal example for the guide of us all. It 
is a significant fact that no people ever rose to a high 
degree in the scale of civic morals who placed a low value 
on the sanctity of the Sabbath. It is also true that the 



no SUNDAY THE WORLD^S REST DAY 

civil government that fails to protect its Sabbath-keeping 
citizens in the quiet enjoyment of its sacred privileges 
and in their effort to train each rising generation in the 
knowledge and practice of intelligent Sabbath observance, 
opens the floodgates for the entrance of moral, social and 
political disorder v^hich make good government im- 
possible. 

This is the meaning of Isaiah 60 :12. 'That nation and 
kingdom that will not serve thee (the church) shall 
perish. Yea, those nations shall be utterly wasted." The 
Divine Head of the church gave her commandment say- 
ing: ''Go teach all nations" the great moral principles 
that underly and enter into the prosperity of a people. 
This can be done most effectively on the day God has set 
apart for that purpose. It logically follov/s that opposing 
elements which exist everywhere must be restrained in 
order that the church may not be defeated in her ap- 
pointed mission. This restraint can be exercised only by 
the strong arm of the State. If it fails in this, or joins 
with this discordant element, it is driving nails into its 
own coffin. Such a course persisted in cannot but end in 
its political degradation and ruin. The highway of nations 
is dotted with national wrecks corroborative of this con- 
clusion. What is the matter with Europe? How is the 
fact that that nation whose percentage of illiteracy is the 
lowest of any nation on the map of the world was the first 
to enter the lists of belligerents, and is the most savage 
of them all on the bloody field? That which brought 
Israel into his sorest trouble and lowest disgrace was 
Sabbath desecration. His greatest three prophets, Isaiah, 
Jeremiah and Ezekiel, attest the truth of this assertion. 
Drunkenness and a low degree of Sabbath Sanctity fel- 
lowship together. The sobriquet "Continental Sunday," 
reveals a condition of Sabbath-keeping by no means flat- 
tering to Continental Europe. Then when the fact is 
recalled that at the beginning of this horrible war the 
ruling powers felt obliged to lay an embargo on the manu- 



FOUNDATIONS OF THE SABBATH 111 

facture and distribution of alcoholic liquor, especially 
among soldiers, is indicative of its general use in the 
nations of the belligerents; and associating these twin 
evils, as they always are, we are no longer puzzled with 
the oft-repeated question: "What was the cause of the 
war?" In the light of the inspired history referred to 
and the facts that stare us in the face, would it not be wise 
and well for the American people to take their bearings 
before God on these same burning questions? Who is 
the ruler of our American Republic? Is He the Lord of 
the Sabbath? Then why do commercialism and the god 
of sport and pleasure hold the reins ? Why are the gates 
of this Exposition open on The Lord's Day, and this 
against the protest of milHons of our best citizens ? The 
Divine disapprobation will be manifested sooner or later ! 
In conclusion, I will offer some thoughts that suggest 
themselves to me : The close likeness of the human spirit 
to that of the Divine as declared in Psalm 8:5 — already 
referred to — suggests a revelation of intensely practical 
import. 

Man, by his fall lost none of his original faculties. In 
his degradation he retains them all. This fact makes 
his condition very similar to that of the fallen angels for 
whom no Salvation has been provided. This awful fact 
is verified by the Saviour's Declaration to His disciples: 
"Have not I chosen you twelve? And one of you is a 
deviir 

To know God in the majesty of His attributes causes 
Demons to tremble, and the lost among men to cry out in 
dismay. But to know Him as holy angels do and as He 
is revealed to regenerated mankind, is the very essence of 
life and joy. Hosea writes : "We shall know as we follow 
on to know Jehovah. His going forth is sure as the morn- 
ing; and He will come unto us as the rain, as the latter 
rain that watereth the earth. (Chap. 6:3.) Study the 
beauty and richness of the figure. In His intercessory 
prayer, ejohn 17 :25, Our Saviour pours out this lamenta- 



112 SUNDAY THE WORLD'S REST DAY 

tion: 'Tather the world hath not known Thee." A 
young Christian Endeavorer gave as her definition of the 
Sabbath : ''It is a day to get acquainted with God." 
The amazing inauguration of the administration of the 
Holy Spirit on the Seventh Sabbath from the resurrection 
of Christ put a Divine emphasis on the relation of the 
Sabbath to Christianity. The progress of the one has been 
the degree of the progress of the other; for the Sabbath 
is the handmaid of Christianity. They stand or fall 
together. 

The history of this Republic indicates no ordinary pur- 
pose of the Divine mind as to our destiny and place among 
the nations. Is it our symbolic picture that is given in the 
12th chapter of the Revelation? The woman clothed 
with the sun, and the moon under her feet, is the fugitive 
Church crowned with the Church-Symbol of twelve stars. 
The man-child to which she gives birth is the product 
of the Reformation caught up to God to save it from the 
Devouring dragon. America is deeply concerned in that 
symbolic picture. ''Let him who readeth understand." 
"The most stupendous and staggering conflict of civiliza- 
tion in all centuries is waged on the battle-fronts of all 
the world." Rationalism and Christianity paganized are 
not innocent of its cause. Let him that readeth under- 
stand. 

FOUNDATIONS OF THE SABBATH IN SOCIAL 

RELATIONS 

By Rev. J. B. Remensnyder, D.D., LL.D. 

The Sabbath is an institution which goes back to the 
beginning of history. No study is more interesting than 
to trace indications of it in the remotejst traditions of 
mankind. The Egyptians, whose civilization antedates 
our Christian era by four thousand years, and whose 
colossal pyramids and obelisks, and recently unearthed 
inscriptions on stone, show their writing and art, divided 



FOUNDATIONS OF THE SABBATH 113 

the years into twelve months of thirty days each, and had 
a week of ten days. 

The Babylonians and Assyrians had a week variously 
estimated as fifteen or seven days. When Christian mis- 
sionaries first arrived in India, they found the observance 
of a week of seven days. And it is a remarkable fact 
that the most ancient records of the Scandinavian nations 
show that they observed a similar week, and that the 
names of the days of the week were connected with the 
identical planets as those in India, pointing to a unity of 
origin in pre-existing time. 

The Greeks and Romans kept an astrological week, 
each day being named after the planet supposed to pre- 
side over that day, and from them we have derived the 
names of the days of our week in common use. The Jews 
kept a week of seven days, owing to their reverence for the 
laws of Moses given by divine revelation on the two tables 
of stone. The first chapter of the Bible dates the origin 
of the week back to the beginning of the creation. And 
these facts of the existence of a similar division of time 
in so many ancient and widely separated races and coun- 
tries, point to a common, pre-historic origin of a Sabbatic 
idea and practice. But it is only with revelation that we 
have certain proof of the observance of the Sabbath as a 
day of rest. It is notable, however, that the cuneiform 
inscriptions use a term "Shabattu" almost equivalent to 
the Hebrew "Shabbath" and having the same generic idea 
of rest, to describe the day kept as sacred to their gods. 
And the antiquarian scholar, G. Smith, discovered an 
Assyrian calendar, which divides every month into four 
weeks and the seventh days are marked out as days in 
which no work should be done. 

The inference, therefore, seems to be justified that 
along with this division of time into recurring periods of 
hours, months, weeks, and days, there was the idea of the 
need for a day of rest. The Sabbath then would appear to 
be as old as man himself, and to have had its foundation 



114 SUNDAY THE WORLD'S REST DAY 

in the necessities of human nature. And if we find that 
these natural sanctions concur with the supernatural, 
and these human demands coincide with the divine pro- 
visions to meet them, our motives for the observance of 
the Sabbath or Lord's Day will be greatly intensified. 

For what reasons then should we stand for, defend and 
advocate the keeping of this time-honored Day? We 
answer first, Because we need it for its inherent idea — 
that of rest. Man was made for labor. This is the domi- 
nant intent of life. And it is the only true happiness. If 
the writer does not take pleasure in the toil and travail 
of his thinking, it will never burn as a living flame into 
the hearts of his readers. If an artist does not find it a 
delight to dehneate his thought on canvas or to carve it 
in stone, it will not challenge the admiration of ages. If 
a woman does not take a real interest in the trying man- 
agement of domestic problems, she will never make that 
finest of all creations, a true and happy home. Work is the 
high and constant occupation of Deity. But unlike Him 
who never sleeps nor slumbers, man needs recurring 
periods of rest. And so, with set of sun, he must seek the 
repose and refreshment of slumber. But the experience 
of humanity proves that he not alone requires daily but 
weekly rest. And the most natural division of the week 
is into a period of seven days. Six days of labor and the 
seventh for rest is the true proportion. This ratio is 
justified by biological statistics and by the experience of 
laborers in all departments of work. And if mankind 
needed this day of rest in the simpler social conditions of 
primitive times, far more imperative is the demand in 
the complexity and strain of modern life, where every 
energy is daily taxed to its utmost capacity. Said the 
manager of one of the most popular theatres in New York 
lately, "I think if the people of the stage get a rest on 
Sunday, they do much better work, and that the public 
as well as the managers and actors profit by the closing 
of the theatres one day out of seven." Were there time, 



FOUNDATIONS OP THE SABBATH 115 

citations could be given from the greatest mental and 
physical workers of the world to the same effect. So that 
the benefit of the Sabbath in its primary significance and 
intent of "rest" has everywhere been recognized by 
statesmen and physiologists. Nor alone do men and 
women need it, but even our beasts of burden require it. 
To prevent then the overtaxing of our powers, to recuper- 
ate the v/orn-out hands and the fatigued brain, to guard 
against premature break-down and shortening of life, and 
to start with renewed strength and ardor on our work on 
Monday morning, human nature must have a true Sunday 
rest. But Sunday again as a day of rest and relaxation 
is founded in the social needs of man. Our Lord tells 
us that the Sabbath was made for man. It was designed 
to foster his higher development. It not only gives him 
an opportunity for self -communing, but it secures time 
and occasion for the culture of higher, gentler and nobler 
qualities than those called forth in manual work and mental 
labor. Man is a social being. But the world of business 
and struggle to earn bread is more or less a theatre of 
strife and antagonism. Thereby his wits are sharpened. 
He is tempted to take advantage of his fellow and he 
becomes narrow, hardened and selfish. But the quietness 
and ease, and the atmosphere of peace pervading Sunday, 
recall the sense of brotherhood. He realizes and appre- 
ciates the beauty of home. The kindlier sentiments have 
a chance to blossom in his soul. As he perhaps walks 
forth in the fields or in the city park, nature breathes her 
sweet poem into his responsive spirit, and the uplifting 
and refining love of beauty touches and kindles his heart. 
There is a famous passage in which Robert Louis Steven- 
son describes the beauty and the wonder and the peace 
of a Sunday morning in the Cevennes (seven) Mountain 
ranges in the South of France — the quiet mountain-side, 
with the trees and meadows and flowers and the little 
rivers, seagreen, shot with watery brown, its clear pools, 
lying under the blue air, sparkling in the sun. ''All the 



116 SUNDAY THE WORLD'S REST DAY 

time I went on," says Stevenson. "I never forget it was 
the Sabbath, the stillness was a perpetual reminder." 
We have all known those peaceful Sundays when the 
halded charm holds us so easily and vv^e believe that all 
nature is in tune with the day. Man thus needs the 
Sabbath to attune his soul to the beauty and music of 
creation and to love and peace with his neighbors, that 
the savage in him be tamed, and that rancors and wars 
be known no more. 

The Sabbath again has its foundation in the eternal 
necessity of Religion, The highest faculty in man is the 
spiritual. Body and mind reach but the temporal. Faith 
attains the glance into the unseen and eternal and rises 
to immediate fellowship with the divine. And it is this 
culture of the religious, the spiritual nature which is the 
most beneficial purpose and effect of the Sabbath. For 
this end the Jewish law laid down the Mosaic statute: 
''Remember the Sabbath day to keep it holy." And all 
Christian nations set apart the day for the worship of 
the Most High God, for prayer and religious meditation. 
And nothing so expands /the soul, so opens the springs of 
the finer sentiments, so strengthens one to meet life's 
moral dangers, and so nurtures the spirit in those truly 
superman qualities which are akin to the divine as on this 
sacred day to seek fellowship with the spirit of God. One 
who thus really observes this day, has alone reaped its 
richest blessing, and is in the fittest mood on Monday 
morning to enter the bustling, rasping theatre of the 
wordly life. Wrote Nathaniel Hawthorne : ''On the Sab- 
bath I watch the earliest sunshine, and fancy that a holier 
brightness marks the day, when there shall be no buzz of 
voices on the exchange, nor traffic in the shops, nor crowd, 
nor business anywhere. But whether I see it tangled 
down among tangled words, or beaming across the fields, 
or hemmed in between brick buildings, or tracing out the 
figure of the casement on my chamber floor, still I recog- 
nize the Sabbath sunshine. Doubts may flit with evil 



FOUNDATIONS OF THE SABBATH 117 

shadows around me, but so long as I imagine that the 
earth is hallowed, and the Hght of Heaven retains its 
sanctity on the Sabbath, never can my soul lose the 
instinct of its faith." Not then to forget religion and to 
lose the affinity of the soul with God, our Creator and 
Father. We need the Sabbath when the ringing of the 
church bells, and the Psalms of thousands of churches 
all over the world Hft the spirit from earth to heaven. 

These facts show us that the observance of the Sabbath 
is found in the physical, mental, social, ethical, and 
religious nature of man. The consequences, then, of the 
neglect and desecration of the Sabbath cannot but be 
lowering and destructive. A vivid historic illustration is 
that of the French Revolution, where its abolition was 
accompanied by a moral breakdown leading to horrors 
unparalleled in human annals. Hence, that the Sabbath 
is seriously threatened and largely perverted is one of 
the most alarming signs of the times. How shall we 
guard against this growing desecration of this sacred 
day? 

First, by not Puritanizing it. Although its harsh and 
Puritanic observance was immeasurably better than the 
prevalent disregard and profanation of it, yet, we must 
maintain its true ideal, as the Scripture calls it, **a 
delight," and as the Psalmist says : *This is the day the 
LfOrd hath made, let us rejoice and be glad in it." Let us 
make it a happy day for our children and homes, and not 
object, after attendance upon divine service, even to inno- 
cent relaxations as the overtaxed energies in a great 
city demand. 

Second, let us make a stand against the breaking down, 
piece by piece, of those wise laws enacted by our fathers 
and statesmen and jurists for the restriction of labors, 
traffic and immoral or irreverent amusements on this holy 
day. Our legislatures especially call for our watchful 
criticism. 

And, finally, let us resist all these inroads upon Sabbath 



118 SUNDAY THE WORLD'S REST DAY 

observance by appeals to the public and by a great popular 
awakening. Let us call upon all who reverence the Sab- 
bath and desire to preserve it to rally to its support. Let 
us seek to influence the press, which is so mighty a force, 
either for good or evil. Let the Church speak with 
puissant voice. Let families be aroused to the dangers 
threatening their youth, who go out upon the world's 
fiery theatre of temptation without the safeguards 
afforded by the Lord's Day. Thus may there be preserved 
to us that without which all the boasted progress of this 
great twentieth century will be but a foil and snare, that 
day of rest and peace, which man needs for meditation, 
for the graces of the spirit, for human brotherhood, for 
the love of beauty, for delight in home, and above all for 
communion with God, his Heavenly Father. 

THE SACRED DAY IN SOCIAL RELATIONS 
By John Wright Buckham, D.D. 

At the root of the observance of a religious day lies 
first and prior the idea of worship, and, second and later, 
the idea of rest. 

A third idea, however, became attached to the sacred 
day during the period following the Exile — namely, 
restrictions, or abstinence. This was of a double nature : 
abstinence from work and from pleasure. In the post- 
exihc period the restrictive measures hedging the day 
about were made so severe and exacting that it became a 
veritable ^dungeon day, shutting out normal activities 
and enjoyments and reducing life on that day to severity 
and barrenness. 

Through these dungeon walls Jesus, with all the holy 
intrepidity of free and devout spirit, broke, letting in the 
sunshine and the fresh air and forever humanizing the 



* "The Sabbath in the Old Testament," Journal of Biblical Literature, 
October, 1914. 



FOUNDATIONS OF THE SABBATH 119 

day in his imperishable declaration, "The Sabbath was 
made for man." 

The next step in the history of the day was its trans- 
formation by Christians into the Day of Resurrection, 
the Lord's Day. This change restored to it the primitive 
idea of worship, but in so pure and exalted a form that 
only a trained and discerning eye could see in the rough 
and uncomely seed of the early nature-worship the germ 
of the beautiful and fragrant flower of Christian worship 
that now hallows the Lord's Day. 

In standing, then as we of this Congress do, in the name 
of God and of humanity, for a worshipful, restful, rational 
observance of one day in seven we may well rest our 
claims, fundamentally, upon the nature and needs of 
man. Individually and socially, physically and morally, 
economically and religiously, humanity needs such a day. 
And upon the basis of this fundamental need Christianity 
and Judaism, Europe and America unite to uphold it as 
one of the most benign institutions of human life. 

Upon no narrower or less universal a basis than its 
tuorth for man can we afford to found an advocacy of a 
sacred day. Upon that foundation we may confidently 
call for an unviolated observance of a Great and General 
Day of Rest and Worship. Upon this foundation our 
Lord himself placed it; and there it stands — beautiful, 
benign and blessed, the shadow of a great rock in a weary 
land. 

Looking a little more closely at its foundation in social 
relations, we readily see how intimately the observance 
of the day relates itself to three great factors of human 
welfare — Rest, Worship, and Home Life. Of the need of 
a periodic day of rest to the physical man — body and 
brain — others can speak, and will, with far better under- 
standing and cogency than I. Let me add my voice to 
those which will be raised with conviction in behalf of 
the essential values of the Day for Worship and for the 
Home. 



120 SUNDAY THE WORLD'S REST DAY 

The newly established and illuminating studies, "The 
History of Religion/' and 'The Psychology of ReHgion," 
have made it indisputably clear that religion is one of the 
most, if not the most, human of all human things. Every- 
where and always, in all stages of his development, and in 
all the ranges of his environment, man is a worshipping 
being. Innumerable are the forms and characteristics of 
his worship; vast are the differences in its grade and 
character; but unceasingly and insatiably he worships. 
That is, he has. Whether he will continue to do so, does 
not seem so sure. For man might become super-man ; and 
super-man does not worship. 

"There is Someone, or Something — a Person, an Ideal — 
better, nobler, holier then we. Toward this Perfection 
we should look with reverence and desire. Without it 
our being is incomplete." Is not that a deeply and essen- 
tially human attitude ? Without it can man be man ? If 
he allows the upward-looking, forward-reaching, aspiring 
impulse within to be smothered, choked, repressed by 
other instincts and other interests, can he be true to him- 
self ? If he makes no provision for the cultivation of this 
impulse in the distribution and use of his days and hours, 
can he move on within the orbit of his own appointed way ? 

In Israel ZangwilFs striking play, "The Next Religion," 
Stephen, the English rector, who breaks away from the 
church because of what he thinks its falsities, ends by 
building a new temple and composing a new order of 
worship. And when his old college friend, Hal, comes to 
see what it is like, Stephen tells him that it was his 
experience of fatherhood that led him to establish this 
"next" religion. 

Hal exclaims: "The next religion? Before we've 
worked out the last ? What have you found more beauti- 
ful or uplifting than the words of Christ? And this 
religion has the advantage of being already organized — 
it carries the inspiration and consecration of the cen- 
turies." 



FOUNDATIONS OF THE SABBATH 121 

Stephen : "And their incrustations ! And their putre- 
factions !" 

Hal: "Then vivify it, scour it, bring it back to the 
Founder. Perhaps Christ's own rehgion has never had a 
chance — perhaps that's the next rehgion." 

There must be a rehgion. Men cannot get on without it. 
And rehgion must have its worship, its temples, its 
sacred day — grounded in the noblest instinct of our human 
nature. The stars in their courses fight for such a day. 

Consider next the vital relation of Sunday to the Home. 
Who will untwist the closely woven threads that bind the 
life of the home to its sacred day and tell us what Sunday 
has meant to family life ? Would that Burns had written 
a "Cotter's Sunday Morning" and "Sunday Afternoon" 
as well as his "Saturday Night." 

I venture to say that if we should recall the dearest 
memories of our childhood homes, very many of them 
would cluster about the Lord's Day. I cannot forget — if 
I may pause to mention it — my own father's aim to make 
Sunday the best day in the life of his children, and how, as 
little shavers, as soon as dinner was over we used to run 
and look "behind the lounge" in the study to find the 
bag of fruit or nuts or candy that he never failed to have 
there for us, nor how he used to read to us in the afternoon 
from "Pilgrim's Paul," as we used to call Bunyan's fasci- 
nating allegory. Those Sunday afternoons bound us to- 
gether and made Sunday the home day of all the week. 
Nor can I forget the hymns at dusk about the piano. 

It is easy to lament the conditions which have come in 
to break up the Home Sunday of former years. But 
the lamentation is worse than useless. What we need to 
do is to ask how best we may conserve the day under its 
present conditions. With the Sunday newspaper saturat- 
ing the day, so much regular work going on, callers 
dropping in, and the automobiles sounding their siren 
calls, what can be done for a true Sunday? It is a task 
calling for wisdom as well as courage, discernment as well 



122 SUNDAY THE WORLD'S REST DAY 

as principle. What all the rest do is a fact which will 
not vanish by shutting one's eyes to it. Neither does 
what the rest do excuse the use of one's own conscience 
and reason. We are fallen on difficult — not to say evil — 
days for the Sunday-lover. Yet let us not despair. The 
soldiers of the Cross should not be easily defeated. Per- 
haps by supplanting or transforming the Sunday paper 
into something that breathes of Sunday and by using the 
automobile to visit the shut-in Sunday afternoon, or to 
take the lame for an outing, and by making the Sunday 
call one of helpfulness and sympathy, and in other such 
ways, the children of light may yet approximate to the 
wisdom of the children of darkness. 

One thing at least the Church can do for the Home 
Sunday and that is to give it a chance. As it is we crowd 
the day so full with church services, accompanied by 
urgent pleadings to come, that often no time is left for 
any part of the day at home. For those who have no 
home, frequent services may be needed, but for those who 
have, let us give the home a chance. 

There is one use of the day as a Home Day for which I 
wish to make an especial plea. That is as a day for the 
re-uniting of the entire home circle. Why should we not, 
in simple and natural ways — looking over photographs 
together, recalling incidents, reading their letters or writ- 
ings, singing a hymn in their memory — make more of our 
loved ones, outwardly absent, inwardly present with us, 
on this day of days ? Is it not the day of resurrection, of 
immortahty, of unsevered affections ? 

We have something to learn from the Orientals — still 
more from the early Christians — as to the duty and joy 
of keeping the family ties fast bound about those who 
are still ours, though in another room of the Father's 
House. 

We can never go back — we ought never to want to go 
back — to either the Jewish Sabbath or that tragic and 
stern reproduction of it the Puritan Sabbath. There is 



FOUNDATIONS OP THE SABBATH 123 

nothing in Christianity that requires or justifies this 
abuse of the day. 

What we need to do is to go forward to a far more 
sane, more joyous, more constructive and more Christian 
Sunday than we now have. The way to accompHsh this 
is at once a challenge to Christian consecration and a 
problem in Christian statesmanship. 

One thing at least is clear: we shall never solve this 
problem, we shall never win the Sunday that we need, 
by means of negations and prohibitions — ''touch not, 
taste not, handle not" — walk not, call not, play not, auto 
not, read not this or that, go not here nor there. To rely 
upon such negations will only defeat itself. Prohibitions 
have their place but reliance upon them means failure to 
be true to the Gospel of power and of love and of a sound 
mind. 

We must take possession of the day with large and 
enkindling enterprises, fill it with a deep and sweet spirit 
and thoughts high and joyous and Christlike. We must 
make it beautiful and ennobling. We must hallow it, 
humanize it. Christianize it. We must make it the most 
human day of the week, in the best sense of the word. We 
must lift it, in old George Herbert's fine phrase, into "the 
bridal of the earth and sky,'' a day when all that is great 
and good and beautiful is drawn close to us, in the Name 
and through the Power of Eternal Love. 

Nor am I, for one, ready to deny that a legitimate 
use of the day includes something that has to do with the 
implication of the name Sunday, Day of the sun, day of 
rejoicing in Nature. Does that necessarily rob it of its 
Christian character? It all depends upon the way you 
take it. I cannot forget that Jesus called the sun, his 
Father's sun. "Who maketh his sun to shine on the evil 
and the good." The blessings of the rain also Jesus assigns 
to his Father, but he does not call it his rain. It certainly 
seems to be more a divine gift when it is falling on the 
fields and woods than when dripping upon the human head 



124 SUNDAY THE WORLD'S REST DAY 

or running down the human back. For the reverent 
spirit, Sunday is the day when Nature takes on a fresh 
glory. The sunshine seems more golden than on other 
days ; the rain, if it falls, softer ; the winds more musical, 
the flowers more fair, the field more joyful, the garden 
more lovesome, the sky more eloquent. 

This association of the day with nature, if it is kept 
close to the spirit of worship and to the family life, has 
a sweetness and meaning that they know nothing of who 
use it paganly. 

"To crush the herb and bruise the grape, 
And bask and batten in the woods." 

Sunday nature-enjoyment and Sunday pleasure-seeking 
are as far apart as Heaven and another reputed place 
where there is no Sunday. Selfishly trying "to have a good 
time" ends in that hollow echo of joy which is one of the 
soul's sharpest pains. 

We need Sunday for the social as well as the personal, 
the physical as well as the spiritual, good of humanity. 
It is constitutionally indispensable, a racial restorative. 

We are hearing much, in these days, of the sacredness 
of the secular, how all things, all the duties and pleasures 
of life, are holy and good. It is a great and releasing truth. 
But it may be abused. Instead of all becoming sacred, all 
may become secular. Life grows gray and ashen when we 
clutch it too selfishly. We need a mountain peak on w^hich 
to stand and see that all the land is goodly. We need a 
holy of holies within the holy, else the holy may become 
unholy. We need a Sunday in which to clarify our vision 
of the sacredness of all things. 

The Lord's Day is a Day won, or partly won, by long and 
arduous devotion to an ideal, won in part by those who 
have felt that it is bound up with the very restrictions 
which seem so far from its true spirit To hold fast to 
this Day means much for the religious and social needs 



FOUNDATIONS OF THE SABBATH 125 

out of which it has grown and to which it is dedicated. 
But to hold it — this is my message — we must capture it 
ever afresh, revalue it, reconstruct it, rededicate it to 
God and to humanity, in the name of him who said, "The 
Sabbath was made for man." 



i CHAPTER IV 

(Judge Alton B. Parker, presiding) 

THE CHURCH AND THE SABBATH 

the attitude of the catholic church towards the 

lord's day 

By Mgr. M. J. Lavelle, LL.D. 

The Catholic Church regards the Lord's Day with rev- 
erence, affection and gratitude; with reverence, because 
it was sanctified by our Heavenly Father immediately 
after the Creation, and later because a precept of the 
Divine Law among the Commandments given to Moses on 
Mt. Sinai: With affection, because it commemorates the 
Lord's two greatest manifestations of love for mankind, 
the Creation, and the Redemption ; with gratitude, because 
it is such a wonderful evidence of that Providence which 
reaches from end to end mightily, and disposes of all things 
sweetly, combining the adoration due to Our Father in 
Heaven, with one of the greatest needs of human nature, 
the recuperative, pleasant, necessary weekly rest. 

THE lord's day AND THE SABBATH 

The Catholic Church from the very beginning celebrated 
the weekly day of worship and rest upon the first, instead 
of the seventh, day of the week. This change evidently 
took place at a very early period in the history of the 
Church. In the First Epistle to the Corinthians, Chapter 
xvi. Verse 2, and in the Acts of the Apostles, Chapter 
XX, Verse 7, we find that the observance of the first day 

126 



THE CHURCH AND THE SABBATH 127 

of the week had become common when these inspired 
books were written. The Church founded her right to 
make this change upon the power of the "Keys" conferred 
upon her by Our Lord, 'To thee I will give the Keys of the 
Kingdom of Heaven, and whatsoever thou shalt bind upon 
earth shall be bound also in Heaven, and whatsoever thou 
shalt loose upon earth shall be loosed in Heaven." 

The reason why she exercised her authority in this 
particular case is that the First Day of the week was the 
day of Our Lord's Resurrection, the day when the new 
Adam completed the work of the Redemption of the 
world, the new Creation; and rested from his labors. 
Until well on in the thirteenth century the general custom 
was to celebrate the Lord's Day from sunset to sunset. 
Since that time the custom has universally prevailed of 
observing Sunday from mid-night to mid-night. 

RELIGIOUS OBSERVANCES 

The desire of the Church is that Sunday should be a 
day really, and in a certain sense completely, consecrated 
to the service of God. But the one religious obligation 
she imposes upon her children is that of hearing Mass. 
At all the Masses on Sunday as a rule, there is also a 
Sermon. This obligation of hearing Mass takes the place 
of the Jewish custom of Synagogical Sabbatical Re- 
unions. The Mosiac Law did not indeed make binding 
religious assemblages on the Sabbath Day, apart from the 
days when the Israelites were obliged to present them- 
selves at the temple in Jerusalem, there to fulfill the 
Mosiac requirements. However, after the Institution of 
the synagogues in the period that followed the return 
from Babylonian Captivity, the custom soon arose of 
holding on the Sabbath Day religious assemblages, at 
which the ceremonial consisted of prayer in common, 
songs borrowed from the Psalms, the reading of the Scrip- 
tures, and a Homily on a text furnished by this reading. 
For these practises the Christian custom soon substituted 



128 SUNDAY THE WORLD^S REST DAY 

in its Sacred Assemblies, the supreme Liturgical Function 
of the New Law, the Sacrifice of the Mass. This obliga- 
tion among Catholics is held as universally binding. 

SUNDAY REST 

The Mosaic injunctions upon the point of sabbatical 
observance were rigid in the extreme. They forbade 
almost all labor by the family, the servants and even the 
animals. The Miracle of the double quantity of Manna on 
the sixth day of the week is an evidence of how household 
labors were proscribed. The Catholic Church from the 
very beginning took a milder view of these obligations. 
The words of St. Peter in the Acts of the Apostles with 
regard to the rigidity of the Mosaic Law in general, 
reflects her mind concerning the rest on the Lord's Day. 
The custom, in various places, has frequently determined 
the details of the labors which were or were not per- 
mitted. But the general rule has been that servile work, 
or work peculiar to serfs or slaves alone, was prohibited 
and that all other exertion was allowable. The history of 
the legislation upon this subject is not without interest, 
and I shall strive to give a short epitome of it. 

The most ancient Ecclesiastical Document concerning 
the Sunday Rest is the Second Canon of the Council of 
Laodicea held about 360 A.D. This Canon forbade Chris- 
tians to become Judaized, by remaining idle on the Sab- 
bath. It enjoins them to work on that day, but to honor 
the Lord's Day in a Christian manner by doing as little 
work as possible. 

The Apostolic Constitutions, which belong to the end of 
the fourth century, prescribe the hearing of Mass and 
rest from work, and the precept is attributed to the 
Apostles. 

The Fifth Canon of the Council of Carthage, 401 A.D., 
forbade dramatic representations on Sundays and Feast- 
days. 

As early as the fourth century Civil Sanction of Im- 



THE CHURCH AND THE SABBATH 129 

perial Law supported the custom of Sunday Rest. Ac- 
cording to Eusebius of Caesarea and Sozomen, Constantine 
imposed on ail his subjects the duty of observing the 
Sunday Rest. On the Ides of December 469, the Emperors 
Leo First and Anthemius commanded that Sunday should 
particularly be honored by complete abstention from every 
action at Law or execution of sentence and from all quar- 
rels. They forbade also theatrical performances and ani- 
mal fights. Infringement of this law carried tv/o penalties : 
exclusion from the army and confiscation of property. 
At the beginning of this period there vv^as a tendency 
to make the Sunday Rest like the Sabbath Rest of 
the Jews. From the sixth to the ninth centuries many 
councils forbade agricultural works. At the Council of 
Rouen, about 650, we meet the first Ecclesiastical Docu- 
ment in which the expression ''servile work" is used in its 
theological sense. 

Constantine and his successors forbade all judicial proc- 
esses throughout the empire on Sunday. This custom 
soon spread to the nations born of the dismemberment of 
the empire, and the prohibition was reiterated by many 
councils. These regulations were likewise embodied in 
Canon Law. 

In 813 several councils of Frankish Bishops forbade 
marketing and public selling. This prohibition existed 
likewise at this period in the legislation of all the v/estern 
nations and there is no explicit mention of any exceptions. 
In 789 the Council of Aachen prohibited the chase on Sun- 
days. This became a law of the empire and was enacted 
in England about 1009. 

Apart from these Ecclesiastical Laws there were 
throughout the West, Civil Regulations in favor of the 
Sunday Rest. The first civil law of this kind in the Frank- 
ish Empire was enacted by Gothran, King of the Burgun- 
dians in 585. In 589 Recared, King of the Visigoths, 
confirmed and enforced penalties decreed in that year by 
the Council of Narbonne. Other royal laws inflicting 



130 SUNDAY THE WORLD^S REST DAY 

penalties on the violations of the Sunday Rest were made 
by Childerberth Second, Dagabert Second, Recesirint, 
King of the Visigoths (who decreed besides that Jewish 
subjects must observe the Christian custom in this man- 
ner) , Withred, King of Kent, and Ina, King of the Saxons. 
The forbidden employments were all agricultural work, 
the cultivation of vines or fields, gathering of the harvest, 
cutting of hay, house building or gardening, building of 
fences, planting or uprooting of trees, stone cutting, law 
suits and the chase. The women were forbidden weaving, 
cutting or sewing of garments, embroidery, the spinning 
of wool, the making of flax, washing clothes in public, and 
the herding of flocks. 

Among the Anglo-Saxons of the tenth and eleventh cen- 
turies the laws of Ina forbade trading and servile work. 
These were renewed by Alfred the Great, Guthern, King 
of the Danes, Ethelston, King of the Angles, and Canute 
the Great. About the same time St. Stephen of Hungary 
decreed severe penalties against the violation of the Sun- 
day Rest. 

St. Thomas of Aquino, the great perfector of our sys- 
tematic theology, distinguished three kinds of servile 
work. First, works which had for their object the Wor- 
ship of God. They are permitted on Sunday, because the 
very object of the law is to assure Divine Worship. Sec- 
ondly, works whereby man becomes the slave to mortal 
sin. These are forbidden since they run directly counter 
to the law of sanctifying the Lord's Day. He follows the 
opinion of St. Augustine that such deeds committed on 
Sunday are more opposed to the precept than an innocent 
corporal work illicitly performed on the same day. 
Thirdly, servile work whereby man serves his kind. There 
are works which were common to slaves, serfs and free- 
men, and others peculiar to serfs. Those that are pe- 
culiar to serfs were forbidden. Up to this period, the 
Jewish custom had prevailed to a large extent of observ- 
ing the Lord's Day from sunset to sunset. But shortly 



THE CHURCH AND THE SABBATH 131 

after the time of St. Thomas the universal practice began 
to prevail of calculating the Sunday Rest from midnight 
to midnight. 

From the thirteenth to the sixteenth centuries, casuists 
sometimes considered as servile and prohibited all work 
performed for pay. However, this opinion did not prevail 
for any length of time. It was strongly combated by the 
famous Cajedan, who claims that the question of payment 
did not change the nature of the work ; that paid work is 
not necessarily servile. 

Several theologians, while authorizing students to take 
notes of their lessons, forbade the act of copying, even 
apart from pecuniary gain, because it was a servile work. 
Suarez insisted on the non-servile character of copying 
considered in itself, on the ground that if it was permitted 
to take down in writing the oral teachings of the masters, 
to transcribe the written expression of thought could not 
be forbidden. This teaching was applied by analogy to 
the setting of type, but the remainder of the process was 
forbidden as involving too much physical labor. This rule 
applies equally to the use of writing machines, correction 
of proofs, the drawing of designs or plans, the copying of 
music and the regulation and copying of accounts. 

ARTISTIC WORK 

As a rule artistic work has always been allowed. Music 
seems never to have been forbidden. There was contro- 
versy with regard to painting and artistic embroidery, but 
they were not prohibited. Different opinions have also 
prevailed concerning hunting and fishing. The most com- 
mon opinion is now that both can be engaged in for recrea- 
tion when they do not involve great labor. 

MODERN NEEDS 

Modern theologians, besides applying these decisions to 
present social conditions, have added conclusions based on 
new situations. Regarding public necessity, it is now the 



132 SUNDAY THE WORLD'S REST DAY 

general rule that it is permissible to work on Sundays 
when the work cannot be interrupted without considerable 
loss or inconvenience to the community. This applies par- 
ticularly to the question of transportation. 

CIVIC CO-OPERATION 

In the latter part of the nineteenth century a civic reac- 
tion began in favor of the Sunday Rest, based not on 
religious but on social motives, which had in view the well- 
being of the community at large. It was, however, 
founded by many Christian principles and was the start- 
ing point of the Sunday legislation recently introduced in 
many European countries. 

The chief advantages of this legislation are the im- 
provement of the general health, the increase of produc- 
tivity by the prolongation of life, and the improvement of 
working capacity. Moral advantages also result from 
the leioure which the laborer may use to attend his re- 
ligious duties, the cultivation of his mind, and a more inti- 
mate family life. Neither liberty of conscience nor liberty 
of action is interfered with by these laws, because their 
direct aim is always the welfare of the comm.unity. 

SUMMARY OF THE CATHOLIC POSITION Vv^ITH REGARD TO THE 

SUNDAY REST 

First: Unnecessary servile work is forbidden. This 
means all mechanical work, public markets, judicial pro- 
ceedings and banking. 

Second : Any labor that is necessary for the welfare of 
the community and its comfort is permissible. This ap- 
plies particularly to the matter of transportation. 

Third : There is no objection to the people, after having 
performed their solemn act of adoration to the Lord, en- 
joying their rest in a pleasant, healthful, recreative and 
reasonable way. 

Fourth: Many Catholics, especially on our Eastern 
border, regard as contrary to at least the spirit of the 



THE CHURCH AND THE SABBATH 133 

Lord's Day, public races, professional baseball games and 
the theatre on Sundays. But we have no objection to pri- 
vate innocent games of any kind, music, etc., provided 
proper decorum be observed. 

Fifth : The Catholic Church considers the due observ- 
ance of the Lord's Day as an essential part of the Divine 
Vv^'orship and as one of humanity's fundamental needs. It 
rests the tired limbs. It gives opportunity for the devel- 
opment of the home and social affections. It puts great 
joy and happiness into human lives. It cultivates the 
sweetest and best impulses of human nature. It reminds 
us that there is a God in Heaven, Our Father, Our Re- 
deemer and our Judge, to whom we ov/e endless gratitude, 
love and reverence; Who says to each of us constantly, 
Son, give me thy heart, and Who by that invitation, stirs 
and leads us to nobility and fidelity in every thought, word 
and action of our lives. 

THE CHURCH AND THE SABBATH 

POSITION OF THE GREEK CATHOLIC CHURCH 

By Rev. Vladimir V. Alexandrof 

I am asked to state the ''position of the Eastern 
Orthodox Christian, Catholic and Apostolic Church 
(sometimes called the 'Greek Cathohc Orthodox Church') 
regarding the observance of the Lord's Day." 

The only Head of this Church in the Heaven and on 
Earth, we believe, is Jesus Christ Himself. 

The great majority of inhabitants of Greece, Russia, 
Servia, Montenegro, Roumania, Bulgaria, Syria, also a 
good many Orthodox Christians of other nationalities, liv- 
ing in communes or individually, belong to this Church. 
The Lord's Day for prayer and rest is Sunday — in com- 
memoration of the Resurrection of our Lord Jesus Christ, 
the Son of God and the Saviour of the World. 

I am from Russia, where Christianity came in IYlb year 



134 SUNDAY THE WORLD^S REST DAY 

of our Lord 988, through the medium of Greece. Sunday 
is very piously observed in my native land by more than 
one hundred million of the Russian Orthodox Christians, 
out of a total population of 175,000,000. There are more 
than sixty thousand churches, besides many monasteries. 
To these holy places, on the Lord's Day and on other Holy 
days, the Russians go on pilgrimages, very often walking 
hundreds of miles. 

Easter Sunday, the Passover, is considered in Russia, as 
well as in all other Orthodox countries, the Holy-day of 
holidays, because on that day our Lord Jesus Christ rose 
from death. The Russians, by their very nature, are re- 
ligious people, devout worshippers of the Holy consub- 
stantial, life-giving and undivided Trinity — the Father, 
the Son and the Holy Ghost. They also religiously adore 
the Mother of God and His many Saints. On this Holy 
day, they renew their vows of consecration to God and 
their reverence for Saints, and by prayer give thanks to 
the Almighty, for both the joys and the trials of the past 
week, asking His blessing and help for the coming days, 
and having done so, the Orthodox believe they obtain a 
week's rest to their souls and bodies. 

There are usually three church services on Sunday to 
accommodate all : very early "morning service," then the 
''Liturgy,'' and then "evening service," at all of which 
common and individual prayers are offered, the Word of 
God is read by the pastors and teachers of the church, and 
sermons are preached; the people are also urged to pray 
and to read the Word of God in their homes. 

Besides the Orthodox Church, many other rehgions are 
represented in Russia, and they are free to practice their 
religious beliefs. The Jews worship on Saturday, the 
Mohammedans on Friday, and nobody interferes with 
their Sabbath. 

The Russians, since they adopted the Lord's Day, have 
become better Christians. They have performed many 
acts of brotherly love for other nations. It is to be re- 



THE CHURCH AND THE SABBATH 135 

gretted that such acts are often forgotten. I am person- 
ally grieved that for many years in this country my nation 
has been misunderstood sometimes, and her citizens often 
mistreated. The magnanimity of Christian Russians 
toward this country in her critical years of 1862-1863 is 
evidently forgotten by the old, and unknown to the young. 
Yet the Russian people are faithfully taught on each 
Lord's Day the self-sacrifice of their nation and their peo- 
ple during those dark days for our far-off Christian broth- 
ers of the United States. 

Of course, those of the above mentioned faiths have 
sought to change the Day of Rest from Sunday to some 
other day, particularly from Sunday to Saturday. FaiHng 
in this, persistent efforts are made by our Jewish brethren 
to have established a double rest-day every week, Satur- 
day and Sunday. I am confident that this change will 
never be accomplished. I see no good reason why our 
Jewish friends should not close their places of business on 
Saturday and observe this day as their own Holiday and 
day of rest in this country without special legislation on 
the subject, as it has been done by them freely for cen- 
turies in my native land. Besides, we are probably on the 
eve of possible Jewish political independence in historic 
Palestine, where, if God helps them again to establish 
their political entity, they will have their own Kings, or 
Presidents, and of course, their own up-to-date laws and 
privileges, and in all these, I for one, wish them God- 
speed. This will relieve the pressure in Christian coun- 
tries for the establishment of another weekly rest-day 
apart from Christian Sunday, which is established and 
legally recognized. 

Here I am not called upon to give reasons why Sunday 
should be the Day of Rest for body and soul for the Chris- 
tians and not Saturday or any other day. But I may be 
permitted to consider briefly the question, ''How to pro- 
mote a better observance of the Lord's Day?" I have 
lived in this country twenty years, and, observing the 



136 SUNDAY THE WORLD'S REST DAY 

church attendance of the Christians generally, I must say 
that it appears to me to be very unsatisfactory. Indeed 
the multitudes of people who are absent from churches 
on Sundays is a disgrace to this Christian land. The mem- 
bers who attend church are an alarmingly small per cent, 
of those who claim to be Christians. There are, it is true, 
many more women than men who are found in the 
churches, but there are not enough women to redeem the 
fair name of this God-blessed country of the United 
States. In Europe, and especially in the above mentioned 
Orthodox countries, the churches are far more numer- 
ously attended and are usually overcrowded on Sundays. 
I remember, when in Russia, that besides the usual serv- 
ices on Sundays, semi-religious meetings were offered to 
the people in the buildings of various schools and public 
institutions, in which moving pictures from the Bible 
were produced illustrating the life of Christ, His Mother 
and the Saints, and at the same time short lectures were 
delivered, accompanied by choir and general singing; and 
the success was grand. 

Wherever these semi-religious entertainments were 
conducted, not even standing room was to be had, the 
buildings were so overcrowded, and I remember the satis- 
faction with which I witnessed the religious life of those 
days, and what wonderfully happy faces I saw of those 
who visited the above described gatherings, composed not 
only of Christians, but of Jews and non-believers. And 
God's love, as expressed in the Bible, made all happy 
and all went away ''well filled with God's food" from those 
meetings. The same thing has been done in Russia con- 
tinuously and very helpfully for the cause, and it can be 
done here. 

At present, in this country, the population is 
''amusement-mad." The crowds are very fond of cheap 
theatres — seven days in a week. The moving picture pro- 
fession is especially abused by promoters of the same, at 
heavy cost to the population, who receive very question- 



THE CHURCH AND THE SABBATH 137 

able value in exchange for hard-earned cash and spoiled 
morals. On Sundays, the churches are quite often only 
half filled or wholly empty while the moving picture 
houses as well as some of the theatres of the poorer class, 
often with very bad shows, are overcrowded. We, the 
Christian workers, must look to our interests. (We must 
increase the means by which we can help the busy popu- 
lation better to understand God and His Son, Jesus Christ. 
I would venture to recommend, as one of the means, that 
the moving picture be used for the purpose ; that, instead 
of leaving the Christian population to be fed on abom- 
inable, quite often scandalous and distressing moving pic- 
tures, we give the people on Sunday afternoon or even- 
ing, as convenient, instructive moving pictures from Bib- 
lical life — the life of Christ, of His Holy Apostles and 
Saints — accompanying the pictures by appropriate lec- 
tures and at least semi-religious singing by all present 
(without unnecessary theatrical effect). Thus Sunday 
will be really reserved for Divine services. 

In making this suggestion I do not wish to interfere 
with the amusement business, but I desire to help to lead, 
if possible, towards a firm establishment of the social 
Christian life, remembering always, *To give to Mammon 
what unquestionably belongs to it, and to give to the Lord 
what should really belong to Him." 

If this is done you will soon see how God's Truth really 
will take hold of the better classes of population, which at 
present is noticeably drifting away from churches and 
from Christian homes. In fact, I believe that the so-called 
Kinematograph or moving picture industry should be un- 
der the control of the State for educational and religious 
uses in such a way that it shall not harm but help the 
people mentally and spiritually. If we have a ''pure food 
law," why may we not also have a ''pure thought law?" 
I believe that in my native land the moving picture 
industry in the near future will be under the control of 
the popular Government, the "Duma," with a view to 



138 SUNDAY THE WORLD'S REST DAY 

such results as I have just tried to describe. The 
Russians lately have banished, to a wonderful extent, 
drunkenness, by forbidding the use of intoxicants, and 
they, I hope, will soon establish firm and effective means 
to promote pure thinking, which leads to righteousness 
and generally useful living, such as Christ has taught. It 
is coming — *'His Kingdom comes." 

Another means for the firmer establishment of the 
Lord's Day, I recommend the reading of the Bible in the 
public schools of the United States, and especially the 
stories from the Book, describing the characters of the 
great Prophets, the personal life and deeds of Jesus Christ, 
the names and some account of His Holy Mother and 
Apostles. This would help the children not only spirit- 
ually, but practically also, towards a better beyond. 

Let us have God-loving children and not Godless or God- 
hating children. All the children on the Lord's Day should 
go to the church or Sunday-school. Then we would have 
joy in them, for the love of God in their hearts will impel 
them to honor their fathers and mothers and to respect 
their neighbors. This would bring about a revolution in 
our communities. I believe this result can be attained by a 
wise, persistent use of the proper means. We must begin 
with the children if we would transform society. Impress 
them with the clear conviction that there is a God and 
that He has spoken. Parents who neglect the religious 
training of their children are atheists. 

Wise King David said long ago that such are mad. Those 
who ignore the existence of God and His love are follow- 
ing that madness and leading into it their children, who 
are by inheritance entitled to the Holy Sabbath and its 
benefits. A Sabbathless, Godless child will be a disap- 
pointment to its parents and a curse to society. 

During the last twenty years we Russians built about 
two hundred and fifty new churches in the United States 
and Canada. They were built mostly with the hope of 
promoting the observance of the Lord's Day, which was 



THE CHURCH AND THE SABBATH 139 

fast falling into neglect; for we recognize the vital rela- 
tion between the Holy Day and a Holy place. The Ortho- 
dox Greeks have many churches in this country in which 
to observe it; the Serbians also have a good many; so do 
the Bulgarians, Roumanians, Syrians and others, for the 
same purpose. 

During my twenty years' work in the United States and 
Canada, I have built about fourteen churches. I have 
ministered to all of those nationalities, and the view that 
I have expressed on the subject of the Lord's Day, which 
was and must be Sunday, doubtless is their view also. 
Much more could be said here, but I have only enough 
time to urge you, as I do with my heart and soul, "for the 
sake of Christ, for the sake of the better side of human 
life, to uphold the Lord's Day." It was made for man; 
man needs it and would perish without it. ''Know ye not 
that ye are a temple of God ? And that the spirit of God 
dwelleth in you? If any man destroy eth the temple of 
God him shall God destroy" (I Cor. 3:16-17). For the 
temple of God is holy, which temple ye are. 

With the words of Abraham Lincoln, I will conclude: 
"As we keep or break the Sabbath Day, we nobly save or 
meanly lose the last best hope by which man rises." 

THE LORD'S DAY IN THE LIGHT OF THE SOCIAL 

PASSION AND OF PERSONAL SALVATION 

By David Baines-Griffiths 

The phght of believing men in our time is not unlike 
that of their elder brothers in the end of the apostolic age, 
when Pentecost — "that first thrill of dawn" — was becom- 
ing but a wistful memory, and when the once glowing 
expectation of the Redeemer's speedy return had suc- 
cumbed to the drudging monotony of unlighted hours. 
The world was not friendly to the new faith. The heavens 
gave no sign to remedy the impression that millennial 



140 SUNDAY THE WORLD'S REST DAY 

blessedness was a boon indefinitely postponed. Even the 
lingering expostulation of martyr-saints under the altar 
seemed unregarded of God. In vain did the faithful watch 
for the streaming banners of the King coming in solemn 
splendor to vindicate and glorify his Church. Meantime, 
the Bride of Christ sat sorrowful. **He cometh not," she 
said. 

Forasmuch as Christendom has of late been beholding 
so great a moral reversal, the present hour, to many a 
modern Christian disciple, has the aspect of the triumph- 
hour of Antichrist, the flat contradiction of Christianity, 
the repudiation of every divine precept, the crucifying 
afresh of the Son of God, putting him to an open shame. 

Only what man could do, man hath well done. 
To blot with blood and tears his track divine. 
To sweep his holy footsteps from his earth. 

There, where he taught, **Love ye your enemies," 
Banners which bore his cross have mocked his cross. 
Scattering his lands with slain. 

And these things being as they are, does not this our 
gathering in the ends of the earth of a little company of 
lovers and defenders of the Lord's Day invite the cynics' 
mirthful scorn? Next to the holding of, let us say, a 
women's peace conference, hardly anything could be more 
fantastic in the eyes of the secularized citizen than a con- 
gress devoted to the claims of the Christian Sabbath. 
Hear the secularist as he muses : ^'Solemn scribes, capari- 
soned churchmen, devout pundits, ardent evangelists, and 
plain people in conference assembled, seeing what can be 
done for the honor of God's holy Sabbath ; what pathetic 
futility ! What 'idle singers of an empty day !' " But in 
the cloudy and dark times the children of God are not 
destitute of courage, nor are they blind to whatever reali- 
ties of life can afford good cheer. For, despite the un- 
toward circumstances of international life, there are facts 



THE CHURCH AND THE SABBATH 141 

to be found that foster hope and confidence. One such 
indubitable and sustaining and enkindling reality is the 
Social Passion ; the fact that notwithstanding the hideous 
negation of war there actually exists in this world a com- 
monwealth of the spirit. Not always so tangible as a 
machine gun, nor so materially definite as a modern city, 
it is — for all that — a high and unwoundable reality; the 
commonwealth of the spirit, the society of men and 
women v/ho by tacit agreement are uniting to learn the 
utmost truth and co-operating to make the will of God 
prevail in this world of men. Not all the alarums of bat- 
tle can quench the voice of their testimony. They are 
fellow-helpers in the faith, possessors together of the 
future, and they come out of every kindred and people 
and tongue. 

Considered in the light of the social passion, is not the 
position of the Christian Sabbath as a day of rest from 
toil such as to give genuine pleasure to all who believe in 
the principle of periodical respite from toil? One of the 
encouraging offices of our congress is the assembling of 
reports from many parts of the world showing the steady 
and practical advance that has been made, through legal 
enactments or corporate agreements, tov/ard reducing 
Sunday labor. The letter-carriers of the United States, 
for example, have been saying 'Thank you!" in no per- 
functory tones to the people who have backed them in 
their efforts to secure a saving interval of rest on Sunday. 
Numerous organizations owing no direct allegiance to the 
Lord of the Church have taken an inflexible stand against 
the infringement of the workingman's benefit of a free 
day. To be sure, a cold-blooded selfishness still denies 
the privilege to many workers, and much remains to be 
done before the benefit of the rest day is secured for all : 
but what I venture to think may be taken as a pledge of 
progress is this, that the advances so far registered are 
due to the principle and passion of social responsibility. 
That principle, revealing itself in a myriad ways, seems 



142 SUNDAY THE WORLD'S REST DAY 

bound to produce further specific results in moderating 
the conditions of industrial activity. 

To the historian, the social passion is not exactly a new 
thing ; yet undoubtedly you can trace from the forties of 
the nineteenth century the deepening and widening of the 
sense of solidarity, the keener and more sensitive acknowl- 
edgment of human rights, the right of every man and 
woman and little child to a due place in the sun. The doc- 
trine of the brotherhood of mankind has by no means been 
the monopoly of the Church. Friedrich Nietzsche, with 
characteristic verve, assures us that Auguste Comte, with 
his doctrine of vivre pour autrui, has out-Christianed 
Christianity. It would be less than just to deny that 
Comte did much to humanize, say rather to socialize, the 
thought of his time; but Nietzsche while remembering 
Comte's formal atheism forgets that the philosopher could 
not entirely forego his Catholic mother-speech. Apostate 
that he was, ecclesiastically, Comte's essential doctrine of 
the service of humanity had its springs in Galilee. For 
this is ever the inspiration of social reform, that the Word 
became flesh; and henceforward reverence unto person- 
ality is a law of life. Here we are indeed at the sources of 
the social passion, and in that sense of social responsibility 
are we destined more and more to find a bulwark for the 
Christian Sabbath as a day of surcease of toil. 

Coming now to our second consideration, the Lord's Day 
in the light of personal salvation, it may be well to remind 
ourselves that at the core of our concern for the main- 
tenance of the day is a motive which may not commend 
itself to the secular mind as being so practical as the social 
motive. It is fitting that those of us to whom the indi- 
vidual religious motive is paramount should make clear 
that in giving this a preference over the social motive, we 
mean to be more practical rather than less practical. The 
truth is that what is known as the social gospel consti- 
tutes a seriously defective evangel. Of its popularity there 
can be no question. Rather, as Mr. Paul Elmer More has 



THE CHURCH AND THE SABBATH 143 

been assuring us, in a generation supposedly impatient of 
dogma, ''the Brotherhood of Man is the great religious 
dogma of the day." Let any public speaker who has been 
thirsting for applause and finding none, take occasion, 
when next he faces a large audience, to declare that the 
Church has been making too much of a heaven hereafter 
and too little of realizing a heaven here below. Obdurate 
indeed, and cold, would be the gallery that did not answer 
with loud applause. How worthy the sentiment sounds : 

I ask no heaven till earth be thine, 
Her stains wiped out, her captives free. 

Only, we must inquire, can there be any genuine tem- 
poral salvation without roots in the eternal order? The 
roseate promise of a far-off morning when, the settle- 
ments having multipHed and the political bosses having 
been anesthetized, the world shall wake to find itself in 
apple-pie order; all society a sort of ''glorified Poughkeep- 
sie" with admirable systems of drainage and every scien- 
tific convenience : when you come to scrutinize the descrip- 
tion what is it but a social illusion for which we are asked 
to forego our ethical idealism? Why not be frank and 
admit that much social beneficence never rises above the 
level of an altruistic materialism? It gives no outlook 
upon the infinite ; it ministers to men but it never serves 
the man in men. It forgets that God is the destiny of 
human spirits and that our hearts are inquiet till they rest 
in Him. It forgets that even in our so efficient, competent, 
confident, modern world it is still necessary — as Tolstoi 
said — to have a soul. Moreover it ignores a fundamental 
truth about man, namely, that he is so constituted as to 
have individual sense of necessity, longing, purpose. The 
long history of human aspiration shows man to be a 
seeker after blessedness. To an Augustine the supreme 
quest is the knowledge of God and the soul. To a Newman 
the luminous realities are the soul and God. To a Charles 



144 SUNDAY THE WORLD'S REST DAY 

Wesley, as to common Christians, the chief end of man is 
thus definable : 

A charge to keep I have, 

A God to glorify, 
A never dying soul to save 

And fit it for the sky. 

If it is asked v^hy we are so solicitous as to the due 
keeping of the Christian Sabbath our answer is, because it 
is the sign and symbol of personal salvation. Men v^ho 
v^ithold their consecration from the Highest may sin- 
cerely respect the Sunday because of its evident social 
values; but they who cherish the day in the more indi- 
vidualistic rehgious sense do so because they cherish also 
the higher values in the life of man, values that they 
beheve to be inextricably bound up with the holy day. 
They are aware of the insistent menace of worldliness, the 
blinding of the spiritual vision by the dust of secularity. 
They can discern no profit for a man in gaining the world 
at the expense of his true life. They see the common- 
sense necessity of set times for common worship. They 
scorn the mooning sentimentality which aims at ends 
without employing means ; the sentimentality which cries, 
"Where's the need of temple when the walls of the world 
are that?" They know full well that there can be ''no 
reHgion v/ithout worship, and no worship without a Sab- 
bath." They feel that all who profess and call themselves 
Christians should, at any personal sacrifice, hold the 
Lord's Day to its purpose as a day of ''bounty and worship 
and rest." They are impatient of the childish casuistry 
which wants to know whether there is any harm in blow- 
ing soap-bubbles of a Sunday morning. The Church of 
Christ, humanity in corporate aspiration, worships of a 
Sunday morning. When Christian men in the name of 
needed relaxation or selfish indulgence so order their Sun- 
day arrangements that public worship and private prayer 
can have no place they prove themselves not only un- 



THE CHURCH AND THE SABBATH 145 

worthy beneficiaries of a venerable institution, but the 
enemies of the noblest worth thus far acquired in our poor 
human life. The secularity of the nominally Christian in 
a parvenu civilization like our own offers a resistance 
which v/e must earnestly oppose. 

Ere quite the being of man, ere quite the world 
Be disarrayed of their divinity — 
Before the soul lose all her solemn joys. 
And awe be dead, and hope impossible. 
And the soul's deep eternal night come on. 

Critics who think of our ardor for the Sabbath as a 
fanatical clutching at the skirts of the past have wrongly 
conceived the temper of the folk gathered at, or repre- 
sented by, this Congress. The Lord's Day as an ideal is 
not in history; it is in prophecy; not an antiquity which 
we revere, but an achievement to which we are press- 
ing on. 

Some sixty years ago, George Borrow, the East Anglian, 
made the Cambrian tour of which he later gave so engag- 
ing an account in his book entitled ''Wild Wales." Spend- 
ing a week-end at Chester, he worshipped on Sunday 
morning in the Cathedral. In the afternoon he heard the 
Methodist field preachers. In the evening he walked out- 
side the walls, and there he came upon a small group of 
gypsies encamped. The mother of the family, taking him 
to be a person of some religious stability, made a turn in 
the conversation and exclaimed : *'0h, it was kind of your 
honor to come to us here in the Sabbath evening, in order 
that you might bring us God." The stranger was prompt 
to make clear that he was neither priest nor minister; 
but the woman and her husband and daughter were none 
the less urgent. ''Oh, sir, do give us God ; we need Him, 
sir, for we are sinful people. . . . Oh, sir, give us com- 
fort in shape or other . . . give us God ! Give us God !" 

The entreaty of those gypsies out on the heath might 
well be taken to articulate a widespread want. How bet- 



146 SUNDAY THE WORLD'S REST DAY 

ter could we respond to the exceeding bitter cry than by- 
helping to give to the world, in ever-increasing beauty and 
power, a Day set as a hospice for the weary on these plains 
of time ? 

THE CHURCH AND THE SABBATH— THE PROTES- 
TANT POSITION 
By Rev. Peter Ainslie, D.D. 

President of the Commission on Sunday Observance of the 

Federal Council of the Churches of Christ in America, 

and Pastor of the Christian Temple, Baltimore, Md. 

Great principles are as definitely marked in our lives 
as dates in our calendars. Prayer, marriage and the ob- 
servance of one day in seven for cultivating the soul's 
powers are fundamental principles in human life. You 
can desecrate prayer by insincerity or abolish it alto- 
gether, as some have done. You can desecrate marriage 
by ceasing to bear with each other's weaknesses or abolish 
it by divorce, as many do in these days. You can desecrate 
Sunday by labor and sports or abolish it, as some are 
seeking to do. All these things many may do, but no 
kind of desecration or abolition can absolutely take out 
of human life prayer, marriage and the sacred day. Those 
peoples and nations that are attempting it have in them 
the seeds of decay and sooner or later they will degenerate 
into ruin. 

There must be a time for the improvement of character 
and for rest of the body and the brain. Long before 
Moses received the Law on Mount Sinai such a day was 
marked in the calendar of Babylon and perhaps in India. 
In the days of the lunar religion, nomads and shepherds 
sacredly counted the four phases of the moon and to them 
it appeared to stand still on the seventh day, which was a 
day considered tabu. There was a revival of this idea 
among the Assyro-Babylonians, while among the classical 




Bishop E. H. Hughes, D.D. 



Hon. Florence J. O'Brien 




Rev. E. a. Wicher, D.D. 



Kl \ \ \ \l IIXANDROF 




Rev. Charles L. Chalfant D.D. Rev. George L. Tufts, Ph.D. 



THE CHURCH AND THE SABBATH 147 

writers both Homer and Hesiod held the sabbath day- 
sacred for the quest of the knowledge of truth. What 
others groped after in the dark the Jews received in their 
sacred oracles, and therefore it was to them as though it 
were written with the fire-tipped finger of Jehovah upon 
the dark blue scroll of the midnight sky, when it was 
said, ''Remember the sabbath day to keep it holy. Six 
days shalt thou labor, and do all thy work ; but the seventh 
day is a sabbath day unto Jehovah thy God; in it thou 
shalt not do any work, thou, nor thy son, nor thy daugh- 
ter, thy man-servant, nor thy maid-servant, nor thy cat- 
tle, nor thy stranger that is within thy gates ; for in six 
days Jehovah made heaven and earth, the sea and all that 
in them is, and rested the seventh day ; wherefore Jehovah 
blessed the sabbath day, and hallowed it." * 

All manner of absurd traditions accumulated around it, 
but the seventh day had a place in the Old Testament 
Scriptures superior to all other days. When it was dese- 
crated, prophets came forth with their fiery appeals, de- 
nouncing the offenders and exhorting fidelity in the keep- 
ing of this day. The voice of Amos was heard in Israel 
and that of Jeremiah in Judah, preceding their captivities, 
while later Ezekiel was heard among the captives in Baby- 
lon. Years before Isaiah had declared that Jerusalem's 
safety was conditioned on abandoning the desecration of 
this day by secular pursuits and making its proper observ- 
ance a delight. 

Of all the numerals, the number seven bore the crown of 
pre-eminence and was lifted highest when it marked this 
day. The Old Testament opens with it — ''God blessed the 
seventh day and hallowed it" t — and with significance the 
number seven is mentioned thereafter more than five hun- 
dred and fifty times, closing in the last book of the New 
Testament with magnificent imagery expressed under the 
terms seven churches, seven spirits, seven golden candle- 



Exodus 20 : 8-1 1. t Gen. 2 : 3. 



148 SUNDAY THE WORLD'S REST DAY 

sticks, seven stars, seven lamps, seven seals, seven horns, 
seven eyes, seven trumpets, seven thunders, seven heads, 
seven crowns, seven mountains, seven kings, seven angels, 
seven golden vials and seven plagues, marking the close 
with a gorgeous collection of precious stones of which the 
chrysolite * is the seventh — its transparent olive-green 
being emblematic of immortality. 

This day is as non-sectarian as prayer. The Jews had 
no more exclusive right to it than they had to the air of 
Asia ; neither did the Assyro-Babylonians, nor the classic 
writers of Greece. It belonged to all mankind then and it 
belongs to all mankind now. It does not belong to the 
Christian over the Moslem or the Buddhist. No denomi- 
nation in Christendom can put upon it ecclesiastical 
shackles, else succeeding ages will laugh as we now do at 
Xerxes when in a rage he tried to shackle the waves of 
the Hellespont with handcuffs and chains. It may be said 
of it as Jesus said of the sun and the rain : ''He maketh 
His sun to rise on the evil and on the good ; and sendeth 
rain on the just and the unjust.'' t A day of rest belongs 
to the bad as well as the good, to the unbeliever as well as 
the believer, to the man who desecrates it as well as to the 
man who keeps it holy. It belongs to all mankind — recog- 
nized as a necessity in the beginning, recognized as a 
necessity now and recognized as a necessity as long as 
men live on the earth. 

Under the Jev/ish ideal it was not only to be a day of 
cessation of labor for the heads of families, but likewise 
for children, for servants, including all employees, and 
for strangers who were foreigners with all kinds of 
ethical standards. Even the dumb animals were included. 
Whatever people may think of this fourth commandment 
of the Decalogue, its comprehensiveness in mercy and 
kindness to all indicates that it bore the breath of the all- 
wise Creator and Father. Perpetual toil is unhealthy and 
unwise. There must be a time of rest for man and beast. 

*Kev. 21:20. t Matt. 5:45. 



THE CHURCH AND THE SABBATH 149 

Although Thomas A. Edison appears to have Httle inter- 
est in an eternal rest, he does beheve in the necessity of a 
weekly rest for business interest. In the making of Port- 
land cement he has demonstrated that a period of gradual 
cooling of the kilns from six o'clock on Saturday evening 
until seven o'clock on Monday morning is best for the lin- 
ings and has directed that the interval be made, thereby 
giving the workman a full rest day. From human econ- 
omy, from tradition, from the Scriptures and from science 
is the one unanimous witness that one day of rest in seven 
is a necessity in the life of all peoples. 

With the rise of Christianity came the observance of 
the first day of the week with a significance distinct from 
that of the Jev/ish Sabbath. At first the Jewish Chris- 
tians continued their observance of the seventh day along 
with their general adherence to the Jewish Law. The 
Gentile Christians, however, not feeling any obligations to 
the Jewish Law, leaned more to the observance of the first 
day of the week because it marked the resurrection of the 
Saviour of the world. It was true that Jesus and His 
disciples had kept the seventh day in strict obedience to 
the Old Testament Law, but with the establishment of 
Christianity new conditions arose. The Church of Christ 
was composed of both Jews and Gentiles and His Lordship 
gave Him pre-eminence over all former institutions and 
covenants. 

While it is certain that the Jewish observance of the 
Sabbath was a definite influence on the mind of the early 
Church, the ideas associated with the Jewish Sabbath 
were not transferred to the first day. In writing to the 
Galatians, Paul protested against this transfer, regarding 
the return to it as taking up again "the weak and beg- 
garly rudiments.* To the Colossians, he urged that one's 
piety should not be judged "in meat, or in drink, or in 
respect of a feast day, or a new moon, or a sabbath day," f 
sweeping the whole scale of Jewish observances. The first 

*Gal. 4:9-11. f Col. 2:16. 



150 SUNDAY THE WORLD'S REST DAY 

day was not so much considered by them as a rest day — 
because Jehovah rested on the seventh and not on the first 
day — but rather as a day of joyful remembrance of the 
resurrection of Christ in gathering for worship, preaching 
and observing the Lord's Supper. Consequently for some 
time both days were observed in the Church — the seventh 
as a memorial of Creation and the first in memory of the 
Resurrection. 

But each decade increased the tendency of the pre- 
eminence of the first day until we find in the epistle of 
Barnabas it is spoken of as the ''true day," * and for the 
first time in Christian literature Justin Martyr used the 
term "Sunday," accommodating himself to the Roman 
calendar, and at the same time emphasizing that physical 
light was created on the first day and ''the Light of the 
world" arose from the dead on that day.f And so with 
the accumulation of several centuries of prestige, it was 
easy for Constantine, on March 7, 321, to issue his famous 
edict, making Sunday the legal holiday throughout the 
Roman Empire. While his motives were purely political, 
the motives of the Christians centred around the resurrec- 
tion of Christ, giving to it a joyful sanctity. 

In no instance did the early Christian writers regard 
the Christian Sunday as a continuation of the Jewish Sab- 
bath, but they constantly kept the distinction between the 
days clearly marked, emphasizing the difference and con- 
tending with Paul that the Resurrection abrogated the 
old dispensation and the Law.J While not recognizing the 
legal features of the Jewish Sabbath, they did of course 
recognize its moral principles, which antedated Jewish 
Law, which were contained in that law and which are now 
and ever will be a necessity in human life as long as time 
lasts. 

In later periods — beginning about the seventh century 
— the first attempts were made to base the observance of 

* Epistle of Barnabas 16. f Apologies 1 :67. 
$11 Cor. 3; Gal. 3:23-25. 



THE CHURCH AND THE SABBATH 151 

Sunday on the Decalogue. With this shift of basis also 
went the change in the significance of the day, emphasiz- 
ing less the place of worship and improvement of charac- 
ter on that day and more particularly stringent abstinence 
from manual labor. 

The Protestant Reformation of the sixteenth century 
sought to restore Sunday to the significance that it bore 
in the minds of the early Christians. Recognizing the 
moral principles underlying the observance of the Jewish 
Sabbath, the Reformers absolutely rejected the transfer 
theory, making the Christian Sunday succeeding the Jew- 
ish Sabbath. Luther was so hostile to it that he dared to 
say that the Church ''could make Friday her Sunday." 
Calvin was no less emphatic. He argued for the absolute 
necessity of the need of a day of rest for man and beast 
and for the observance of Sunday as the basis "of a joyful 
and free worship of God." 

This is the fine idealism that centres around this day. 
It is primarily a remembrance of that open tomb, broken 
beyond all the help of earthly masonry and giving to the 
soul the necessary opportunity of joyful freedom and 
sacred worship in order to make complete that develop- 
ment that marks kinship with Him who broke the tomb 
and who from its open doorway says : "I am the resurrec- 
tion and the life : he that believeth on me, though he die, 
yet shall he live: and whosoever liveth and believeth on 
me shall never die.* By this fact every Sunday is radiant 
with hope and musical with prophecy. 

In its secondary significance it embraces all the past 
that has had anything to do with a day of rest. It re- 
emphasizes man's necessity. It was put in the calendar 
of time for his freedom, progress and civilization. This is 
what Jesus meant when He said, *'The Sabbath was made 
for man."t And so saying. He lifted it out of its legal 
technicalities and set it on its broad humanitarian basis. 
It was not the Jewish Sabbath any more than the Jewish 



* John 11:25. t Mark 2:27. 



152 SUNDAY THE WORLD'S REST DAY 

man about which He was speaking. He had in mind the 
sacred universal day grounded in human nature and all 
mankind's right to it. Above everything that had been 
made towered man, bearing the image of God. All things 
were his and for him. By all that had been made and 
v/ould be made, man was to climb into permanent fellow- 
ship with God. 

This day is no curse with its dark forebodings. One 
might well talk about eating and sleeping being a curse. 
This day is a blessing, bearing good will to man and beast 
and expressing God's love for the great wide world. A day 
for the cultivation of character and cessation of labor, 
carrying with it rest for the body and brain, is written 
deep down in our natures — as deep as faith and hope. For 
one to deny the rights of this day to himself closely 
approaches suicide, and to deny it to others is more disas- 
trous than scrimping the small wage earner of his wages 
or denying bread to the hungry. No legislature has the 
moral right to bargain away this day for labor and sports. 
The people themselves cannot do it and maintain the 
proper standard of ethics, much less their representatives 
in legislature. 

Around the observance of this day centres the stability 
and character of a nation. In its proper observance rests 
our temporal blessings and spiritual hopes. Desecrate 
this day and you have made an opening through which 
will pour every kind of calamity to plague a nation with 
decay and ruin. Work that makes no provision for rest- 
ing one day in seven consumes the oxygen in the blood, 
deforms the brain, debases the morals and unfits one for 
the common responsibilities of life by weakening the 
body and brain and thereby impairing the moral and 
spiritual powers. It is a crime. No man can stand having 
his sacred rights continually taken from him without 
suffering demoralization. De Tocqueville, being asked 
what he considered the secret of America's strength, said, 
''Chiefly because the spirit of the Pilgrim fathers has so 



THE CHURCH AND THE SABBATH 153 

permeated the people that as a whole they take one day 
in seven to stop and reflect and worship." Said Professor 
Goldwin Smith, 'It is the freedom and educating power of 
Sundays which explains the average prosperity of 
America." Enslave that freedom and abolish that educat- 
ing power and you will have pulled down the pillars upon 
which the civilization of America rests. Therefore hallow 
this day. Hallow it for the sake of America and all other 
nations in our national sisterhood ; hallow it for the sake 
of the race of which we are parts ; hallow it for our own 
selves and for the sake of Him who gave it to us ; and so 
hallow it that we shall prove that freedom, brotherhood 
and religion are the birthrights of all mankind. 



CHAPTER V 

(Rev. Wm. M. Rochester, D.D., presiding) 

DAY OF REST IN NATURE AND HUMAN NATURE 

periodicity a law of nature 

Rev. G. Frederick Wright, D.D. 

Whatever may be true of doctrines of evolution in 
general, the theory which represents all variations as 
infinitesimal, and all progress as uniform, has little foun- 
dation in fact. All nature is periodicity writ large. And 
in this respect the physical world is, we may well believe, 
an analogue of the spiritual. It is well to heed its lessons. 
For in it there is revealed a plan of the divine mind. 

Astronomy reveals the law in both the major and the 
minor movements of the heavenly bodies. The succession 
of day and night, occasioned by the revolution of the 
earth, is an illustration of the law so familiar that we need 
but refer to it. The succession of the seasons in the tem- 
perate zones is equally familiar though its advantage is 
not so evident. But in the temperate zones all nature 
goes to sleep in winter to awake with accumulated vigor 
in the spring, and to quicken the drowsy powers which 
are to produce the verdure of summer and the fruits of 
autumn. It is true that the tropics are without a change 
of seasons. But it is also true that the tropics have never 
developed a high degree of civilization. 

geological periods 

Geology reveals to us less known but equally impressive 
cycles of development. In the majestic rhetoric of the 
book of Genesis the creation of the world is represented as 

154 




Rev. G. Frederick Wright, D.D. Dr. E. G. Martin 




Rev. Peter Ainslie, D.D. Theodore Gilman, Esq. 




Rev. Charles F. Thwing, D.D. Rev. D. J. Mcmillan, D.D. 



DAY OF REST IN NATURE 155 

accomplished, not instantly, nor by a monotonous, gradual 
process of evolution, but in six days each with its evening 
and morning; and this rhetoric is amply justified by the 
facts. Geological development has been by periods and 
epochs and episodes, of which the testimony of the rocks 
bears indubitable evidence. Our ablest geologists find no 
difficulty in recognizing in the earth itself the seven 
periods of creation indicated in Genesis. 

Entering further into details it is significant to notice, 
that in giving the history of the coal fields of the eastern 
part of the United States Dana significantly speaks of the 
''Appalachian Revolution." But there were more periods 
than that marked by the grand revolution. The facts are 
that, during the Paleozoic period, while for ages there was 
a slov/ subsidence of the coal-bearing area, this was not 
by any means at a uniform rate. The grand cycle was 
rimmed with numerous epicycles. Like EzekieFs vision, 
there were wheels within wheels. More than a score of 
separate veins of coal indicate as many baitings of the 
grand movement and beginnings of new periods of growth. 
The grand revolution came when, from the depths of the 
Appalachian Sea, the whole region began to rise, finally 
bringing to light those successive accumulations which, 
in the numerous coal deposits, are exposed on the surface. 
How many episodes of rest accompanied this upward 
movement we have not the evidence to determine. But 
analogy leads us to suppose that they were as numerous 
as those which attended the contrary movement. 

But anon this upward movement halted and the land 
became comparatively stationary, while fitful erosive 
agencies of frost and wind and water wore the mountains 
down to their present insignificant proportions, distribut- 
ing the soil over the margin of the ocean to reappear in 
future ages in new continental areas containing untold 
reserve stores of nature for the support of new and more 
perfect species of plants and animals. And so the long 
Paleozoic period came to an end. 



156 SUNDAY THE WORLD'S REST DAY 

But this was by no means a finality. The Mesozoic 
period followed with its marvelous development of rep- 
tiles,whose immense length and outlandish forms are well 
represented in the names which have been given to them. 
There was the Oudenodon trigoniceps, Anchisaurus cohi- 
Tus, Ceretosaurus nasicornis, and Brontosaurus {Apato- 
sauTus) of Wyoming, sixty feet in length; and of aerial 
life there was Rhamphorhynchus phyllurus, Pterodacty- 
lus spectahilis and Archaeopteryx macrura. 

Passing over the descriptions of these strange forms of 
life in the abnormal conditions of the Mesozoic period, we 
come to the Tertiary period, in which marvelous changes 
occurred in the forms of both plants and animals and in 
the whole physical geography of the world. All the high 
mountains of the present time were elevated during the 
Tertiary period, and they are high because they are so 
young that erosive agencies have only fairly begun the 
work of reducing them to base level. The Himalayas 
are young; the Caucasus Mountains are young; the Alps 
are young ; the Rocky Mountains are young ; and the Cas- 
cade Mountains of the California coast, some of whose 
peaks are now pouring forth fresh volumes of lava and 
ashes, are youngest of all. 

It is significant, also, that both the beginning and the 
close of the Tertiary period were marked by world-wide 
changes in the species of animals and plants which are 
spread over the earth. The beginning of the Tertiary 
period is marked by the introduction of the numerous 
mammalian genera with which man is associated and to 
one of which he belongs; while the close of the period 
was marked by the destruction of many of these and by 
the widespread redistribution of both plants and animals 
of the temperate zones. 

EPISODES OF THE GLACIAL EPOCH 

Most impressive of all are the sequences of the Pleisto- 
cene (or Quarternary) period through which the Tertiary 



DAY OF REST IN NATURE 157 

period merged into the present. It is now clearly seen that, 
during the existence of man in this period, a glacial epoch 
ensued, with several episodes of the advance and retreat 
of continental ice sheets which penetrated far into both 
temperate zones. Moreover, the episodes of the Glacial 
epoch in the northern hemisphere have, I am confident, 
had much to do in determining the development and 
migrations of the human race. Necessity has always been 
the mother of invention. Sinful man had to be driven out 
of Eden, and to be compelled by the sweat of his brow to 
contend with the adverse forces of nature, in order to 
receive the discipline requisite for the attainment of his 
proper development of mind and character. To this end 
vast climatic changes have occurred since the advent of 
man, all over the temperate zones, and especially near the 
geographic centre where anthropologists as well as the 
Bible say that man first appeared. 

Everything points to the episodes of the Glacial epoch 
as a contributing cause of the early development of civili- 
zation in Central Asia; and it is to Central Asia that we 
look for the origin of nearly all our domestic plants and 
animals. It is around the margin of that prolific region 
that the various languages and races of men originated; 
while it is there that we find clearest evidences of the 
occurrence of a deluge which compelled the human race 
to set out on a new career. The animals most closely 
associated with man also began a new career with this 
great event. 

It is a striking illustration of the law of periodicity 
which so intimately concerns human history, that the 
Glacial epoch was a period of rest to those portions of the 
world where the most highly civilized and progressive 
nations are now found. When early man was developing 
in the well-watered regions surrounding the mountain 
masses of Central Asia, all northern Europe, and all 
British America, and the northern portion of the United 
States were being plowed and harrowed and levelled by the 



158 SUNDAY THE WORLD'S REST DAY 

continental ice sheets a mile in thickness, which concealed 
those portions of the earth from human view, and were 
preparing those vast reserved stores of agricultural 
wealth which we are now inheriting. It is one of the most 
impressive of all natural revolutions that the desiccation 
of Central Asia, which compelled the early migrations of 
the human race, should have been co-ordinated with the 
simultaneous withdrawal of the continental ice sheets 
of Europe and America, opening to man the vast fields 
for development which he is now appropriating. When 
man was approaching the climax of his early civilization 
in Babylonia and Turkestan, the fertile plains of Russia 
and northern Germany, the prairie lands of the Missis- 
sippi Valley and those of the Red River of the North, 
were being kept in reserve for his benefit by a vast cover- 
ing of glacial ice. In the climatic changes which ensued, 
as already indicated, Central Asia became extensively 
desiccated, and unable to contain its growing population, 
at the same time that the ice retreated from the glaciated 
areas and opened up Europe and North America for the 
omigrations that are still in progress. 

PERIODICITY THE BASIS OF NATURAL SELECTION 

At this point we may go a little more into detail, and 
note that according to the doctrine of natural selection, it 
is the changing conditions in the habitat of animals and 
plants which determine what variations shall be pre- 
served, and that only those variations are of advantage 
which are adapted to the changing conditions. Thus it 
was that the rhinoceros and the elephant, when driven 
out, by their geometrical increase, from the genial climate 
of the tropics to seek a habitat in northern regions, took 
on for a time a dense hairy covering, enabling them to en- 
dure the rigors of the glacial climate of Europe, Siberia, 
and North America, only to succumb to the warmer cli- 
matic changes which followed, and to leave their skeletons 
as impressive witnesses to the ever-recurring periodic 



DAY OF REST IN NATURE 159 

variations of climate. A large number of other species 
which also accompanied man in his earliest days could 
not endure these changes, and have become extinct either 
entirely or in some portions of the earth once inhabited 
by them ; thus leaving room for the species that could be 
domesticated by man. It is significant, also, that the pres- 
ent age is one of comparative stability, both of land levels 
and of the specific character of living organisms, fairly 
corresponding to the seventh of the days in Genesis. 
Chamberlin and Salisbury speak of the earth as ''now 
passing slowly into a period of quiescence," * while Dana 
says that "after the great alterations in level and in cli- 
mate of the early and middle Quarternary (Glacial 
epoch), the earth appears to have reached, as the recent 
period opened, one of its stages of relative quiet." t 

PERIODICITY THE BASIS OF PROGRESS 

Here it is in place also to remark that the general law 
of periodicity of which I have spoken is by no means an 
arbitrary enforcement, but rests upon mechanical prin- 
ciples inherent in the nature of things. The energy of a 
projectile depends upon its velocity. If the velocity is 
doubled, its energy is quadrupled. The growth of vegeta- 
tion depends upon the accumulation of productive ele- 
ments in the soil to such an extent that they can rapidly 
be assimilated by plant life. Time is required for such 
accumulation. As already remarked, the prosperity of 
the most highly civilized areas in Europe and America 
grows out of the soil which slowly accumulated under the 
moving ice sheets of the Glacial epoch. The vegetation 
of the successive veins of coal grew on beds of sediment 
which had been deposited during successive periods of 
rest in the earth movements. As illustrating the law in 
smaller matters it is in place to call attention to the well- 
known fact that rotation of crops, and occasional absolute 



* "Geology," Vol. Ill, p. 519. t "Manual of Geology," 4th ed., 1895. 
p. 1012. 



160 SUNDAY THE WORLD'S REST DAY 

rest for the soil are essential to successful agriculture. 
In countries where commercial fertilizers are not obtain- 
able, the soil is regularly recuperated by a two-year rest 
after a single crop has been taken from it. 

So, capitalists are fast finding out that the efficiency of 
a workman is determined not so much by the number of 
working hours per day as by the extent to which he can 
concentrate his efforts upon the work in hand. All par- 
ties are benefited by an eight-hour shift in place of a 
twelve-hour shift. In limiting the continuous hours of 
labor to which locomotive engineers and other railroad 
employees are subjected our legislators are recognizing 
an imperative law of nature. The expenditure of force 
must be preceded by a period of rest in v/hich the force 
necessary for efficiency may be accumulated. This is the 
natural law. From a scientific point of view it remains to 
be determined whether the periodic seventh day of rest 
conforms to a law of nature embodied in the constitution 
of society and of the individuals composing it. That this 
is so will appear more fully in the other addresses this 
evening. 

THE WEEKLY PERIOD NATURAL 

From the foregoing and many other broad analogies 
the scientific man is prepared easily to recognize the 
existence and importance of such a period of rest and 
change as is provided in the weekly Sabbath. Especially 
is this so when he finds that from the earliest times, and 
among most widely scattered nations, a weekly holiday 
has been observed. To such an extent has this hepdominal 
division of time been recognized that we cannot well resist 
the conclusion that it has a basis in the order of nature, 
and that the Creator has so formed us that it is one of our 
natural necessities which we ignore at our peril. 

Many conjectures have been made ccocerning the origin 
of this tendency among men to observe a weekly day of 
rest and recreation. The most reasonable of these is that 



DAY OF REST IN NATURE 161 

it arose from the changes of the moon. The four quarters 
of the moon are each seven days in continuance, or so 
nearly so that the fraction over is not observable except 
in a long period. The changes of the moon and their in- 
fluence on the earth are certainly very striking phe- 
nomena. With them the tides rise and fall. By them, 
in the opinion of many, the weather is affected. But, 
however that may be, the apparent birth of the moon at 
the beginning of the first quarter, its enlargement to full 
moon during the seven days of the second quarter, its 
weekly diminution until it disappears at the end of the 
fourth quarter, are phenomena which must have im- 
pressed mankind from the very beginning of his exist- 
ence, and so, naturally, have laid the basis for this di- 
vision of time afterwards sanctioned by solemn religious 
authority. 

The Sabbath as it was given in the Mosaic legislation is 
indeed unique in its character, but is not for that reason 
any less scientific. Days of rest from ordinary labor have 
been recognized from earliest times by all the races of 
mankind. As summarized by Professor Toy* of Harvard 
University it was unlawful in the Hawaiian Islands on 
certain days to light fires or to bathe, and at certain times 
the King withdrew into privacy, giving up his ordinary 
pursuits. In Borneo work was forbidden on certain days 
in connection with the harvest. In Polynesia the periods 
of the great religious ceremonies, the time of preparation 
for war, deaths, and the sickness of chiefs were seasons 
of restrictions. 'The similarity of these observances to 
those connected with the Hebrew Sabbath is obvious; 
what is common to all is the prohibition of ordinary work 
on special occasions. . . . The duration of these seasons 
of abstinence among various peoples in various ages has 
varied greatly — they lasted sometimes for days, some- 
times for months or years. . . . The origin of these times 

* Art. "The Earliest Form of the Sabbath," Journal of Biblical Litera- 
ture, Vol. XVIII, pp. 190-194. 



162 SUNDAY THE WORLD^S REST DAY 

of restriction must be referred to a remote antiquity, 
lying back of our historical monuments. In the earliest 
form in which we find them they are established customs 
resting on precedent, and not supposed to need explana- 
tion." 

The calendars based upon the changes of the moon were 
employed in ancient Egypt and Babylonia, on the west 
coast of Africa, in Hawaii, and in New Zealand. In 
Babylonia the days seem to have been the 7th, 14th, 19th, 
21st, and 28th of the month ; in Hawaii they were the 3d- 
6th, 14th-15th, 24th-25th, and 27th-28th. 

The calendar of the Jews seems clearly to have a connec- 
tion with that of Babylonia. This appears in the parallel 
accounts of the Deluge which are given in the Bible and 
on the Babylonian tablets. In the Biblical account the 
seventh-day period repeatedly occurs. It was ''seven days" 
after Noah entered the ark that the waters of the flood 
were upon the earth, and all the fountains of the great 
deep broken up. It was ''seven days" between the sending 
out of the first and the second dove ; again, it was after 
another "seven days" that the third dove came back with 
a fresh olive leaf. In the Babylonian account of the 
Deluge the duration of the flood is said to have been 
fourteen days. On the seventh day the flood ceased, and 
on the fourteenth day the raven was sent out to "notice 
the drying of the water." 

We are not surprised, therefore, to find in the cunei- 
form documents a term sabattu or sabattum, substan- 
tially identical in form and meaning with the Hebrew 
word sahbaton. Whether the Hebrews derived this 
weekly division of time from the Babylonians, or, what 
is more probable, the Hebrew and Babylonian institutions 
had a common origin, is not important for us to determine. 
It is enough that we find the institution in existence in 
the earhest records of these two peoples. It is of more 
account that we find this division of time recognized so 
distinctly and enforced with such powerful sanctions in 



DAY OF REST IN NATURE 163 

Mosaic law. But in the law of Moses the institution is 
so limited, so freed from superstitious associations, and so 
adapted to the wants of the individual and of society, that 
it is practically a new institution. In the words of Pro- 
fessor Toy, again : "The creation of the Hebrew Sabbath 
was a singular achievement of the religious genius which, 
at a later time, gave the day its higher significance." 

Many natural reasons confirm the belief that, like the 
nightly period of rest, the weekly day of rest was made 
for man, and that he disregards it at his peril. The 
speakers who follow me will present these reasons so fully 
that I need but refer to them here. Without fear of suc- 
cessful contradiction, however, I may assert that ample 
investigations have demonstrated that the daily rest from 
labor and care is not all that is needed by the human 
system, and that a periodic weekly rest of from thirty to 
thirty-six consecutive quiet hours is needed to restore the 
waste of six days' continuous labor. The deteriorating 
influence of continuous labor without the Sabbath rest is 
easily recognized by the great body of men and women 
employed in the telegraph offices, upon the railroads, and 
in all our great industrial organizations. Pretty generally 
the employees are demanding this rest, while employers 
are coming to see that their own interests will not suffer 
thereby. The experience of our criminal courts, also, 
demonstrates an intimate relation of Sabbath desecration 
to crime. 

The following testimony of William von Humboldt con- 
cerning the experiment in France, during the Revolution, 
of substituting a tenth-day holiday for the seventh day 
z)f rest is worthy of special attention as coming from one 
of such high scientific attainments : 

"However it may seem to lie, and in one respect really 
may lie, within the power of the will to shorten or lengthen 
the usual period of labor, still I am satisfied that the six 
days are the really true, fit, and adequate measure of time 



164 SUNDAY THE WORLD'S REST DAY 

for work, whether as respects the physical strength of 
man, or his perseverance in a uniform occupation. There 
is also something human in the arrangement by which 
those animals which assist man in his work enjoy rest 
along with him. . . . An example of this occurred within 
my own experience. When I was in Paris during the time 
of the Revolution, it happened, that, without regard to the 
divine institution, this appointment was made to give way 
to the dry, wretched decimal system. Every tenth day 
was directed to be observed as the Sunday, and all or- 
dinary business went on for nine days in succession. When 
it became distinctly evident that this was far too much, 
many kept holiday on the Sabbath also, as far as the 
police allowed ; and so arose, on the other hand, too much 
leisure. In this way one always oscillates between the 
two extremes, so soon as one leaves the regular and 
ordained middle path.''* 

RELIGIOUS FAITH ESSENTIAL TO THE HIGHEST EFFICIENCY 

But the great service which the day of Sabbath rest 
renders man is in the realm of his spiritual nature. Man 
cannot live by bread alone. His physical system develops 
best when his whole nature has its wants supphed. The 
peace of mind which accompanies true religion is a real 
physical asset. For, man is born to trouble as the sparks 
fly upward. Uncertainty hangs over all his worldly plans. 
He cannot see the end from the beginning. He cannot 
tell what a day may bring forth. In everything he is 
compelled to accept probability as the guide of life, and 
often this is of the slightest degree. That faith in God 
which enables one, when he has done his best, to lie down 
in quietness and to ''rest in the Lord and wait patiently 
for him," not only affords blessedness of the highest 
order, but adds to his efficiency in every emergency that 
may arise. The modern advocates of ''efficiency," there- 



* "Letters," Vol. I, p. 207, quoted by Eev. W. W. Atterbury in "Sab- 
bath Essays," Boston, 1880, p. 29. 



DAY OF REST IN NATURE 165 

fore, should welcome the Sabbath and emphasize its im- 
portance. 

IMPORTANCE OF THE RELIGIOUS SANCTION 

Accepting the seventh-day period as a correct measure 
of one of our needs of periodic rest, we can confidently 
defend the following propositions : 1. That the needed day 
of rest cannot be preserved without its religious sanc- 
tion. 2. That the religious faith so necessary for that 
peace of mind which secures the highest degree of human 
efficiency cannot be secured without the weekly Sabbath. 

1. It has been truly said that while it is generally 
recognized as true that ''honesty is the best policy," men 
are not made honest by that motive. Appeals to selfish 
motives are notoriously weak. The selfish mind is short- 
sighted. Seeming present advantage blinds the vision, 
and defeats its ulterior ends. Only those who recognize 
the divine sanction will be kept in the straight path of 
wisdomi. Only the conscience which listens to the divine 
commands, ''Thou shalt not steal," "Thou shalt not bear 
false witness against they neighbor," is sufficiently alive 
to be persistently honest in the face of all temptations. 

And so it will be in respect of all the commands of the 
Decalogue, but especially of that to "remember the Sab- 
bath day to keep it holy." The insidious demands of 
pleasure and of mercenary ends bhnd the eyes of the 
most farseeing worldly-minded philanthropists. Besides, 
the seeming welfare of the individual must in many things 
yield to the demands of the whole body of citizens. The 
greed of selfish captains of industry will ride roughshod 
over the interests of their employees, except the strong 
arm of the law, supported by divine sanctions, comes in 
to intervene. Thoughtless pleasure seekers will over- 
burden those who cater to their desires, and will make the 
weekly holiday unendurable to those in the vicinity who 
do not join in their carousals, unless the day is so regarded 
by all as to reduce labor to a minimum. The majority of 



166 SUNDAY THE WORLD^S REST DAY 

those who labor for the enrichment of the capitaHsts, and 
the minority who minister to the pleasure of the carousing 
multitude, ahke need the protection which the divine 
sanction gives to the weekly day of rest. 

2. The Sabbath is absolutely essential for the culti- 
vation and development of not only man's religious nature, 
but as well of all his other higher interests. Its perio- 
dicity gives that opportunity for co-operation and concen- 
tration which is essential to all intellectual and social 
progress and enjoyment. The primary object of Sabbath 
observances is the dissemination of religious truth. And 
this is their most important service. The weekly gather- 
ings of the people in any community or neighborhood to 
contemplate the sublime themes of the Christian religion 
are of the highest conceivable importance and value. Only 
under the conditions there found can the means be pro- 
vided for the proper enforcement of those inspiring truths. 
In these gatherings music, liturgy, ceremony, and oratory 
combine in varying degrees to unfold and emphasize the 
revelation which has been sent down from heaven. With- 
out the opportunity afforded by the generally observed 
seventh day of rest from labor there can be no adequate 
enforcement of the truths which feed the religious nature 
of man, and give the desired efficiency to his material 
activities. 

Incidentally, also, the religious services of the Sabbath 
provide us with the best of all social opportunities. It is 
with the greatest satisfaction that I remember the weekly 
services of the little country church which it was my 
privilege habitually to attend during my childhood. In 
attendance upon those services I became acquainted with 
the best families living miles away in every direction. I 
saw their faces. I exchanged greetings with them and 
became familiar with their personal affairs from week to 
week, and year to year. I listened with them every Sab- 
bath to the same music, the same ennobhng sermons, and 
the same Scripture readings, and repeated with them the 



DAY OF REST IN NATURE 167 

same liturgies comprehensive of the whole system of di- 
vine revelation. Truly, those who forsake the assembling 
of themselves together for Sabbath worship lose the 
richest and most satisfying social privileges lying within 
their reach. No irregular gatherings can satisfactorily 
supply the social service rendered by the religious exer- 
cises of the Sabbath day. 

The more we study the institutions of the Sabbath, and 
the more we see of its help in the development of our 
religious nature and of the all-round satisfaction it gives 
to our social instincts, and to the protection which it gives 
to the poor from the rapacity of worldly-minded capital- 
ists, and to all from the frivolity of reckless pleasure 
seekers, the more we must admire that Jewish law which 
purified the institution and forced it upon the world with 
its powerful religious sanctions. If in this, as we believe, 
it was only re-enacting a law of nature, it but emphasizes 
its permanent authority. In this and other religious 
festivals the Mosaic law recognizes the need of oppor- 
tunity for that concentration of thought and effort which 
is secured by nature's law of periodicity. 

In providing, as we are now so generally doing, for the 
numerous state, national, and comprehensive world-wide 
gatherings for the promotion of religious, social, and 
political interests, it is interesting to see how we are fol- 
lowing in the footsteps of the great Hebrew lawgiver. 

By our improvements in rapid transportation we are 
securing the national advantages which accrued to the 
Jews from the smallness of their country. As on the 
occasion of the various assemblies in connection with this 
international exposition we are assembling from all parts 
of the world to promote mutual acquaintance, and further 
the higher interests of humanity, so did the Jews gather 
at their central place of worship three times a year to 
cherish the memory of the Lord's doings with them and 
their fathers, thus to maintain the "unity of faith" which 
bound them together. 



168 SUNDAY THE WORLD'S REST DAY 

With all which the printing press has done for the dis- 
semination of knowledge, it has not rendered useless the 
assembhng of ourselves together on the Sabbath day and 
on other periodical occasions. It is encouraging to see 
that we are wisely returning with new zest to the original 
methods of promoting the higher religious and social 
interests of the race. It is, as when here and now we are 
with one accord in one place, that we receive the richest 
outpourings of the Spirit, and the deepest impressions of 
intellectual as well as spiritual truth. The Sabbath, while 
it is the most important, is but one of the numerous 
periods of prolonged rest which are ''made for man." 
Happy is the people that cheerfully re-enacts these laws 
of nature, and observes the times and seasons appointed 
for them by a divine wisdom which is higher than theirs. 

STUDIES OF THE PHYSIOLOGICAL INFLUENCE OF 
A WEEKLY DAY OF REST 

By William J. Gies and Collaborators 

1. effects on general nutrition 

By Arthur D. Emmett and Katherine R. Coleman 

I. introduction 

Work is the process of overcoming resistance by the 
expenditure of energy. Work done by man, whether me- 
chanical or mental, is accomplished at the expense of 
chemical energy. Chemical energy is made available, for 
work, by co-ordinated alterations of complex substances 
to simple ones, by systematic conversions of ''fuel" into 
"combustion" products, by orderly degradations of useful 
substances (nutrients) to useless ones ("waste" prod- 
ucts). Such energy-yielding chemical transformations 
occur in the microscopic living units of which the nervous 
and muscular structures are constituted. 

Work induces fatigue. Fatigue is depleted power, ex- 
haustion. Fatigue reduces capacity to labor and impairs 



DAY OF REST IN NATURE 169 

efficiency. Cumulative fatigue increasingly incapacitates 
for labor. Excessive fatigue may make mechanical exer- 
tion, or mental activity, or both, ineffective. 

Rest overcomes fatigue. Rest is restorative inactivity, 
recuperation. Rest strengthens ability to labor and in- 
creases efficiency. Rest favors the accumulation of power. 
Adequate rest facilitates the highest attainment in 
mechanical effort, or mental endeavor, or both. "A short 
rest is always good." ''Alternate rest and labor long 
endure." "Rest is good after the work is done." ''Rest 
is the sweet sauce of labor." 

All the biological facts in the foregoing statements 
have become proverbial. They have been learned in the 
"school of common experience." 

Fatigue reveals inadequacy. It shows that the nervous 
organization, or the muscular mechanism, or both, under 
the conditions of a given period of activity, are unequal 
to the strain put upon them. If, during work, the supplies 
of nutrients (fuel), at the involved centres of energy- 
expenditure (Ibrain cells or muscle cells, or both) could 
be promptly, perfectly, and continuously renewed from 
the circulating nutritive media (blood and lymph), if the 
resultant useless and toxic materials ("waste" or 
"fatigue" products) could be wholly removed from these 
centres as fast as these substances arise, and, if the 
"machinery" of energy-expenditure (cellular structure 
and tissue organization) could successfully resist all 
"wear-and-tear" and "incidental damage" — if the biologi- 
cal "machine" could "run" indefinitely without "need of 
repairs" — work could be conducted without ceasing, 
fatigue would be unknown, rest would be merely useless 
inaction, and sleep might be dispensable. 

These hypothetical conditions of renewal, removal, and 
repair are never attainable, however, in effective mental 
or muscular labor. Work consumes nutrients in the in- 
volved centres of energy-expenditures faster than the 
nutrients can be renewed. The resultant "waste" ("fa- 



170 SUNDAY THE WORLD^S REST DAY 

tigue") products are formed more rapidly than they can 
be removed. The ''machinery'' of energy-expenditure not 
only is subject to ordinary 'Vear-and-tear" at every point, 
but also is more or less damaged cumulatively during work 
by contact (''reaction") with the resulting "waste" 
("fatigue") products. The longer the labor continues and 
the more severe it is, the more obvious these phenomena 
become. Fatigue appears to be an expression, as a rule, 
of deficiencies in equipment, supplies, and processes under 
the conditions of the activity that induces it. 

Recovery from fatigue shoivs the adequacy of the nor- 
mal recuperative processes. Under ordinary conditions of 
fatigue the "deficiencies in equipment, supplies, and proc- 
esses," are made good during rest, i.e., during periods 
when the involved centres and organs of energy-expendi- 
ture are given little or nothing to do. The repairs, the 
removal of "waste" products, and the restocking of re- 
serve supplies, that proceed continuously in all parts of 
the body as fundamental factors in the normal nutritional 
processes of growth and maintenance, put the nervous and 
muscular mechanisms in effective order, during periods 
of rest, for a succeeding series of efforts. The duration 
and degree of the rest required for full recuperation of the 
body as a whole, or of a specially fatigued part, are deter- 
mined, to a large extent, normally, by the character and 
intensity of the preceding fatigue. One part of the body 
may recuperate from fatigue while a rested part is being 
fatigued, and vice versa, indefinitely. 

Rest is essential for recuperation from fatigue that 
tvork may be done. This is axiomatic. There is no dis- 
agreement of conviction on this point. The obvious facts 
in the case make difference of opinion impossible. There 
is lack of agreement, however, in current views, regarding 
the duration and degree of rest — the frequency, extent 
and nature of its periods — that are "best" for full recov- 
ery from fatigue, both in particular and in general in- 
stances. These are the points of departure in physiological 



DAY OF REST IN NATURE 171 

discussions of this important subject. These points are 
directly involved in the questions pertaining to the desira- 
bility and adequacy of a weekly day of rest. 

Among university men — including the physicists, chem- 
ists, psychologists and biologists — the "sabbatical" year 
represents the conviction that the amounts and perio- 
dicities of rest, as they are ordinarily experienced daily, 
weekly, and annually, are insufficient for full recuperation 
of the nervous organization and the mental powers, but 
that a seventh year of comparative rest effects this desired 
result. The need for frequent vacations^ for "captains of 
industry" and others weighted with heavy responsibilities, 
and the rapid growth of the custom to grant aimual 
vacations to all ''brain workers," indicate a real need for 
rest, for the nervous systems of old and young, beyond 
that obtainable, day by day and week by week, under the 
conditions that ordinarily prevail for every vocation. 

A sabbatical year, or an annual vacation, or both, are 
desired and needed by thousands of normal healthy men 
and women who regularly refrain from work on the weekly 
day of rest. This fact is a strong physiological indication 
that the weekly day of rest is not only a need in human 
experience but also inadequate, even when fully observed 
as a recurrent day of rest, to meet the normal physiologi- 
cal requirements for complete recovery from fatigue, 
especially from cumulative fatigue of the nervous organi- 
zation, under the stress of present industrial and social 
conditions in the exacting, irritating, and de-vitalizing 
environment of every large community. 

It is also the personal experience of multitudes of nor- 
mal men and woman that the mid-day break in the daily 
toil, the evening's relaxations, and the night's rest that 
follows the day's diversions, are inadequate, without a 
weekly day of rest, to insure the power for, and the 
sustained interest in, the day's work that are essential 
for its effective accomplishment continuously. 

The extent to which cumulative nervous exhaustion, as 



172 SUNDAY THE WORLD'S REST DAY 

distinguished from muscular fatigue, is involved in the 
experiences on which are based the ''sabbatical" year, the 
annual vacation, and the weekly day of rest, has not been 
ascertained. 

Fatigue of the nervous system is unlike that of the 
muscular organization in several important respects. 
Very little material is chemically changed in the energy- 
yielding transformations upon which nervous effort de- 
pends, whereas for muscular activity the proportion of 
such changed material is large. Accordingly, very little 
food is needed for the maintenance of nervous activity, 
but much is required for the continuance of muscular 
work. Nervous fatigue may develop more slowly than 
muscular exhaustion, and recovery may be less prompt 
and complete. Weariness arising from monotony involves 
nervous fatigue in ways, and to degrees, that have not 
been ascertained but which may be the most impor- 
tant factors in determining the physiological need for a 
weekly day of rest. Repetitions in muscular effort and 
sameness in the demands on attention, in most occupa- 
tions, that tend to induce cumulative nervous exhaustion, 
may incite muscular invigoration. 

Lack of interest or of ardor, languor, tedium, dissatis- 
faction, discontent, vexation, exhaustion, and general 
mental and nervous depression, are common symptoms of 
the nervous fatigue that proceeds from long and uninter- 
rupted continuance of routine daily work. These mental 
conditions, hke "loss'' of sleep, profoundly affect essential 
processes in the vital organs, or result from disturbances 
of such processes, or both. The nervous system is a com- 
plex "combining" mechanism that regulates and co- 
ordinates useful adjustments of parts, processes and 
products. Monotony induces weariness, and the ineffi- 
ciency that proceeds from it, apparently by disturbing and 
disarranging normal nervous co-ordinations of function- 
ally important available substances in the body, rather 
than by impeding the renewal of nutrients, the removal of 



DAY OF REST IN NATURE 173 

"waste" products, or the repairs of parts. Such weari- 
ness, unlike muscular fatigue, may be primarily a matter 
of process rather than of products. Recovery from such 
fatigue may be primarily psychological, rather than nutri- 
tional as in the case of muscular fatigue. Even a ''change 
of climate" — a break in the nervous routine — though the 
day's work continues to be the same in kind and amount, 
may speedily effect recovery from weariness in the man 
whose work, under its accustomed conditions, ''gets on 
his nerves." "All work and no play makes Jack a dull 
boy." Attitude towards one's work increases or decreases 
susceptibility to weariness, as is well known. "There is 
nothing so fatiguing as lack of interest in what one is 
doing," is a common expression on this point. 

It is impossible adequately to consider the need for rest 
in terms only of the requirements for muscular refresh- 
ment and general nutritive restoration. The requirements 
for nervous and mental recuperation are frequently much 
more important and urgent than those for the muscular 
and nutritive — mental influences and effects need quite as 
much attention as the mechanical. 

During the academic year, 1914-'15, we conducted 
experiments to determine, if possible, some of the physio- 
logical influences of a recurrent day of rest. It was 
necessary at the outset to select, for initial attention, a 
particular phase of this very broad and deep subject. As 
a fii^st step in our proposed study of the general problem, 
we endeavored to ascertain some of the influences, if any, 
of a weekly day of rest on general nutrition. Such a 
nutritional study, fundamental in nature and scope, was 
particularly desirable not only in its possibilities of show- 
ing important effects from routine daily labor, unbroken 
by a weekly day of rest, but also because this particular 
phase of the general subject appears to have been over- 
looked or ignored by all previous observers. 

Our selection of the nutritional field in which to begin 
this study was not due to an opinion that this part of the 



174 SUNDAY THE WORLD^S REST DAY 

problem was relatively the most important or fruitful, 
but rather to the fact that nutrition may be studied with 
exactness by mathematical, physical, and chemical means 
combined, and offers opportunity to detect a large variety 
of important indications of objective effects on parts of 
the body and on the organism as a whole. If a weekly day 
of rest has no influence on food requirements and util- 
ization, or on the processes of maintenance and excretion, 
we should wish, after learning that fact, to give all the 
more attention to the study of the nervous and mental 
effects of daily routine work that is not interrupted by a 
weekly day of rest. 

Nervous phenomena, in this connection, have received 
the attention of various investigators. It is not our pur- 
pose, in this preliminary report, to review the available 
data on this phase of the subject. The most noteworthy 
contribution in recent years, to our knowledge of the 
effects of routine daily work on the nervous condition of 
the individual, was made by Prof. E. G. Martin and collab- 
orators. The following approving comment on Professor 
Martin's work, which voices our own sentiments in appre- 
ciation of the value of his results, was published as the 
leading editorial in the issue of June 6, 1914, of the 
Journal of the American Medical Association, under the 
heading : *'The *day of rest' and human efficiency" : 

"The refreshing influence of the weekly recurring 'day 
of rest' on a person subjected to the strenuous routine of 
a busy life is a feature which he himself can duly appre- 
ciate in terms of his 'feelings' and 'spirits.' If it is desired 
to demonstrate the need of such relaxation and the bene- 
fits derived therefrom in some objective way, a method is 
not easily forthcoming. The problem is one which, in its 
broadest aspects, has a far-reaching importance in every 
community. The efficiency of the working man, the desir- 
able length of the working-day, the interjection of pauses 
for rest in the schedule of labor for persons of different 
ages and stations in life — questions of this sort are con- 



DAY OF REST IN NATURE 175 

stantly arising for solution by some plan which excludes 
purely subjective impressions and permits some more 
scientific basis for a tenable judgment in the matter. 
Not only in the field of manual labor, but also in innumer- 
able other walks of life, in the case of the school-child, 
the office-boy, the factory-girl, the banker and the mer- 
chant, efficiency is the key-note of the times. Fatigue is 
the enemy of efficiency ; and to detect and compensate for 
or overcome it, is the duty of those concerned with the 
promotion of human welfare. 

'In view of this it is of more than passing interest, 
from the standpoint of both public and personal hygiene, 
to ascertain suitable methods of approach to the problem 
of fatigue and the lessons which it discloses. Dr. E. G. 
Martin,* and some of his associates in the Laboratory of 
Physiology at the Harvard Medical School, have devised 
a satisfactory procedure for estimating variations in 
electrocutaneous sensibility in human beings. With the 
onset of general fatigue a progressive rise occurs in the 
value of the threshold stimulus. This, in turn, signifies 
a progressive lowering of sensitiveness, and, according to 
the view of Grabfield and Martin, a diminishing tone of the 
nervous mechanism as a whole. The Harvard physiologists 
have made a long series of experiments on first-year 
medical students in good health who were following a 
regular routine of school work during six days of each 
week. The routine was interrupted weekly by the Sunday 
recess, an interval occupied variously by the students, 
but in no case in precisely the manner of the week days. 
The daily observations made on these persons during 
several weeks show that at the beginning of the week the 
irritability tends to be high, that from then until the end 
of the week there is a fairly continuous decline in irri- 
tability, as judged by the sensory threshold, and that 
following the interruption of the routine by the inter- 
vention of Sunday, the irritability returns to the original 
high point. 

* Martin, Withington, and Putnam: Variations in the Sensory- 
Threshold for Faradic Stimulation in Normal Human Subjects. (Ill) 
The Influence of General Fatigue, Amer. Jour, of Physiol., 1914, xxxiv, 
97. Grabfield and Martin: Ihid., 1913, xxxi, 308, 



176 SUNDAY THE WORLD'S REST DAY 

'The decline in irritability is interpreted as a cumula- 
tive result of general fatigue incident to routine. What 
is even more significant, however, is the added fact that a 
pronounced break in the routine — such as the 'day of rest' 
occasions — may bring about a return of sensitiveness to a 
high point or, in other words, it restores the nervous tone. 
Studies continued in this direction should lead to some use- 
ful conclusions regarding the optimum of work, with 
respect to both its duration and type, that should deter- 
mine the conditions under which the organism of man may 
be maintained without depletion." 

The foregoing quotation presents the editorial opinion 
of the leading medical journal in this country. It ex- 
presses current medical judgment on the desirability of 
a recurring weekly day of rest. 

Our own work in this field, as was stated before, was 
intended to determine whether a weekly day of rest 
induces detectable effects on general nutrition — that is to 
say, on the need for and on the utilization of food, on the 
material requirements for efl^cient exercise of muscular 
power, on the normal processes of bodily repair and main- 
tenance, and on the elimination of "waste" products. The 
experiments were conducted in two series: one on two 
men, another on two dogs. 

II. EXPERIMENTS ON MEN 

Procedure : Ordinary nutrition experiments on men are 
particularly expensive in time, labor, and supplies. Each 
experiment must be continued for weeks at a time. The 
subject must be restricted to a daily routine procedure 
that tends to become irksome and, thereby, to induce un- 
desirable nervous eflfects that may complicate the data 
of the experiments and confuse the interpretation of the 
results. Each portion of the food in every meal, for the 
subject, must be carefully and uniformly prepared for the 
table. The food must be given regularly, three times a day, 
in weighed amounts and served in palatable forms under 



DAY OF REST IN NATURE 177 

appetizing conditions. A weighed specimen of each ingre- 
dient of the food that is served at every meal must be 
subjected to elaborate chemical analysis. Both the liquid 
and solid excreta must be carefully collected under normal 
conditions without annoyance to the subject. The excre- 
tions from the kidneys and intestines must be separately 
and suitably subjected to chemical analysis soon after 
their elimination. 

It is obvious that such experiments demand the con- 
tinuous attention of several co-workers, that the dietetic 
requirements are very special and exacting, and that the 
use of chemical reagents is extensive. Unfortunately, our 
available funds, after due allowance for the inevitable 
expenditures on these accounts, did not permit the employ- 
ment of subjects whose daily work, recreation, and sleep 
could be fully supervised and controlled by us, as would have 
been the case if we could have had the co-operation of day 
laborers at their accustomed tasks and recreations under 
our surveillance, and if we could have arranged for their 
lodging under our own scientific inspection and control. 

Under the circumstances, in the selection of subjects, 
we were forced to call for volunteers. Although we began 
to prepare, early in September, 1914, for the inauguration 
of the experiments, we were unable to obtain volunteer 
subjects before the middle of October. Then, with the 
period before the Christmas holidays — when the first 
series of experiments would have to be discontinued — 
rapidly shortening, we were obliged to do the best we could 
under the circumstances and to accept the assistance, as 
volunteer subjects, of two normal healthy young men 
who had been accustomed to a sedentary life and who were 
unable, by reason of the nature of their occupations — as 
''full-time" officers in this laboratory — to submit to a 
regime of hard manual labor, with or without a recurrent 
weekly day of rest. 

Accordingly, our experiments on men were shorter than 
yi^e intended them to be, the subjects were not accustomed 



178 SUNDAY THE WORLD'S REST DAY 

to hard manual labor, and the mechanical work to which 
they were directed on the ''test" Sundays had to be made 
as light as that to which they had become habituated. 

The ages of our subjects were twenty-three and twenty- 
nine. The elder of the two men was born in this country, 
married, and a member of the Congregational church. 
The younger, born in Russia of Jewish parentage, was 
single. Each was a gentleman in every sense of the word. 

It was planned to conduct the work on each subject with 
as little disturbance as possible of his mode of living. 
It was agreed that at the beginning each subject should 
be free to select a daily routine in his own affairs that 
would accord with his personal preferences, so far as the 
requirements of the experiments would permit, but that, 
thereafter, he would follow this daily schedule as regularly 
and as systematically as possible. It "was aimed, in this 
way; to make the amount and kind of work, and rest, for 
each subject as uniform and periodic as possible, and to 
reduce to the lowest degree the unavoidable tendencies 
to weariness. It was further agreed that the nature of the 
rest on Sundays (except those in the test period) should 
be in full accord with the subject's custom, but that 
nothing should be done by him, by way of diversion, that 
would affect the nervous conditions of the experiments. 
The subjects were experts in the conduct of nutritional 
researches. They fully comprehended the significance 
of all imposed conditions, knew how to co-operate effec- 
tively at every turn in the work, and could be relied upon 
faithfully to observe every personal and scientific require- 
ment in this investigation. 

The experiments were started on October 12, 1914. 
From that day to November 3d (the "preparatory" 
period ), the men were subjected with increasing exact- 
ness to the daily routine, including rest on Sundays, in 
order to get them, and all hands involved in the work, 
thoroughly accustomed to the conditions and requirements 
of the experiments. From November 3d to November 



DAY OF REST IN NATURE 179 

22d (the "fore'' period of each experiment-of -record) the 
subjects lived in full accord with the experimental regula- 
tions, carefully observing the three Sundays of this period 
as days of rest, in harmony with their custom. From 
Nov. 22d to Dec. 6th in one case, and to Dec. 13th in the 
other (the "test" periods) the subjects followed the 
usual experimental routine, but devoted the two and 
three Sundays, respectively, to work similar to that for 
the average week-day. From the latter dates to Dec. 
17th for the first subject, and to Dec. 20th for the second 
(the "after" periods) the subjects continued on the 
experimental routine, but rested on Sundays, as they did 
on the Sundays of the "fore" periods. 

It was impossible for us to continue the experiments 
during the Christmas holidays. Unfortunately, there- 
fore, the number of Sundays devoted to the tests of the 
effects of uninterrupted work was much smaller in each 
case than it should have been in the interest of thorough- 
ness and effectiveness. Thanksgiving day was not per- 
mitted to affect the routine of the experiments. 

The work prescribed for the Sundays in the "test" 
periods, although done by the subjects at the place of their 
usual activity (this laboratory), had to be improvised 
for each occasion. On that account the manual labor by 
each subject on these Sundays was less, rather than more, 
than that of an average week-day, involving, as the latter 
usually did, the exactions of attention to classes of stu- 
dents engaged in laboratory practise for half -day periods. 
The work on these Sundays was not only manually light, 
in general accord with the week-day routine, but mentally 
it was unavoidably much lighter than that of the average 
week-day. The subjects had nothing to do in the line of 
their usual duties that required their attention in the 
laboratory on these Sundays and, consequently, could not 
help realizing that they were working merely to "go 
through the motions." There was, accordingly, neither 
the manual exertion nor the mental effort of the usual 



180 SUNDAY THE WORLD'S REST DAY 

week-day program. In other words, the Sundays devoted 
to "work/' by the subjects, could not be put up to the 
week-day standard of labor, and the subjects rested to a 
large extent, on these Sundays, in spite of their intentions 
to the contrary, and as an unavoidable incident in our 
plans. With subjects of this type, in experiments of this 
kind, such a deficiency in experimental conditions is inev- 
itable. With subjects performing hard labor, on the week- 
day schedule in a Sunday shift under scientific surveillance, 
such an experimental deficiency could be wholly avoided. 

With the exception of the dinners for one subject, which 
were prepared on our dietary schedule and eaten at his 
home, all the meals were served in a small room, in this 
laboratory, that had been specially furnished for this 
purpose. The diet, which was regularly varied from meal 
to meal, represented closely, in kind and amount, the 
preferences of the subjects, as indicated by them during 
the "preparatory" period of the experiments. The diet 
was adequate in each case, both in kind and amount. The 
meals were well cooked and satisfactorily served. The 
dietary schedule adopted at the beginning of the "fore" 
period was followed, without interruption, to the end. The 
subjects were entirely content with the dietary conditions 
imposed, which were devoid of any unpleasant or disturb- 
ing features. 

Each subject spent the nights in his own home under 
familiar conditions. 

Both subjects were well, and in good physical condition 
generally, throughout the experiments, as was indicated 
not only by their own expressed feelings but also by the 
results of weekly clinical examinations. There were no 
evidences of dissatisfaction on the part of the subjects 
with the conditions of the experimental routine. The 
elder of the two men had been a subject of similar experi- 
ments on several previous occasions and was, on that 
account, particularly adjustable mentally and physically 
to the exactions of this work 



DAY OF REST IN NATURE 181 

Quantitative data on the amounts and constituents of 
the masses of daily food, the amounts and composition of 
the daily excretions of liquid and solid matters, and the 
weights and clinical conditions of the subjects, were accu- 
rately obtained and carefully recorded. 

Chemical methods: In these experiments on men we 
aimed particularly to determine effects on general nutri- 
tion that involved the many important substances and 
processes in all parts of the body containing nitrogen and 
sulfur — especially the metabolism of proteins. 

The daily food was subjected to analysis for water, 
nitrogen, sulfur, fat, carbohydrate, and mineral matters 
(ash). The excreta were subjected to daily or periodic 
analysis for nitrogen, sulfur, ammonia, creatinin and acid- 
ity in the case of urine ; and for water, nitrogen and sulfur 
in the case of the intestinal eliminations. 

Results : The records of the details of these experiments 
are voluminous and the analytic data are very numerous. 
A thorough study of all the results shows clearly that the 
work imposed upon the subjects on the two and three Sun- 
days, respectively, in the ''test" periods, had no appreci- 
able effect on the general nutrition of either man, as 
measured by the standards selected for that purpose. 

We have already alluded to the fact that the experi- 
ments were shorter than we desired them to be, that the 
"test"- or work-Sundays were undesirably though neces- 
sarily few in number, and that the manual and mental 
work done by the subjects on these Sundays was unavoid- 
ably light. We believe these conditions were unfavorable 
to elicitation of the effects on nutrition of routine daily 
labor that is uninterrupted by a weekly day of rest. It 
seems evident that the nutritive reserves in our subjects 
were not reduced sufficiently, by the two and three work- 
Sundays, respectively, in the ''test" periods, to affect 
materially the gross utilization of nutrients and the 
general output of waste-products. 

We recommend a repetition of these difficult experi- 



182 SUNDAY THE WORLD'S REST DAY 

ments, on subjects accustomed to hard manual labor and 
with the support of funds sufficient to meet the heavy 
expenses of such a desirable program. In learning 
definitely what to avoid in the plans for such a study we 
have prepared the way for effective achievement in this 
field. 

In the introduction to the brief report of our experi- 
ments on the men it was stated that "it is impossible 
adequately to consider the need for rest in terms only of 
the requireraents for muscular refreshment and general 
nutritive restoration. The requirements for nervous and 
mental recuperation are frequently much more important 
and urgent than those for the muscular and nutritive — 
mental influences and effects need quite as much attention 
as the mechanical." 

In accord with this view of the possibilities in such 
experiments as those we have described, we asked each 
of the two men directly involved to state, in writing, the 
subjective effects, if any, of the "test"- or work-Sundays. 
We felt that each subject's statement in this connection 
would be of special value and interest because each is a 
trained biological chemist, and fully competent to detect 
accurately and estimate judicially any influences of a 
nervous or mental character arising from the experimen- 
tal conditions imposed upon him. The statements of the 
subjects on this point are quoted below: 

Subject A : Age twenty-nine years. "The effect of the 
Sunday substitutions of work for rest was an increased 
nervous tension. It was more difficult for me to complete 
the usual daily routine during the remainder of the week 
and I felt more than ordinarily weary in the evening. This 
held throughout the 'test' period. It was necessary for 
me to 'drive' myself to accomplish things which were 
performed with comparative ease in the 'fore' period. 
The physical effects were not of sufficient magnitude to 
enable me to differentiate them from the purely mental 
or nervous effects. I did not feel any more tired, physi- 



DAY OF REST IN NATURE 183 

cally, at the end of the day than during the 'fore' or 
'after'-period." 

Subject B : Age twenty-three years. ''The work- 
Sundays caused no particular mental or physical disturb- 
ance so far as I was or am aware. On one or two occasions 
during the work-Sunday I should have preferred different 
work from the kind required. There was also a sense of 
missing, during the work-Sunday afternoons, the walks 
in the open I had been in the habit of enjoying on Sun- 
days. These disturbances were not important, however." 

Numerous additions to such personal reports, by sub- 
jects of experiments of this kind, must be made before the 
facts can be definitely established. 

III. EXPERIMENTS ON DOGS 

Procedure : Our inability to pay for the co-operation of 
subjects accustomxcd to hard manual labor, and the inad- 
visability of repeating the experiments on human subjects 
of the kind employed in the first series, induced us to 
study our problem with dogs as the subjects. 

We sought to obtain for this purpose good-natured dogs 
that would not become abnormal from confinement in cages 
during the intervals between the working hours through- 
out long-continued experiments. We planned to subject 
each dog regularly to uniform amounts of work on a 
tread-mill, with rest on Sundays during the "fore" and 
"after" normal periods but with the regular work on the 
Sundays of the intermediate or "test" period. We encoun- 
tered the usual difficulties in obtaining suitable dogs, and 
had long-continued trouble in adjusting a good tread-mill 
to the requirements of our experiments. 

After preparatory periods of appropriate length, during 
which the trial dogs were tested as to their suitabiHty for 
the proposed study, we began, on March 14 and 21, 1915, 
respectively, the experiments-of-record with two dogs 
that appeared (and were found) to be satisfactory for our 
purpose. 



184 SUNDAY THE WORLD'S REST DAY 

The daily food, consisting of a mixed diet that our 
experience has shown is very satisfactory, was uniform in 
kinds and quantity, and adequate in all respects. The 
''forey' or first normal, period extended from March 14th 
for one dog (A), and from March 21st for another (B), 
to April 11th for each (four weeks for A and three weeks 
for B) . During this period each dog worked for two hours 
continuously y daily except Sunday ^ on our tread-mill. The 
work was temporarily fatiguing though not excessively so. 
The dogs appeared to recover very quickly from the 
fatigue. The mid, or ''test,'' period extended, for each dog, 
from April 11th to May 9th (four weeks), during which 
each dog did the usual amount of work on the tread-mill, 
daily including Sunday. The ''after" or second normal, 
period for each dog extended from May 9th to May 23d 
(two weeks) , during which the dogs worked on the tread- 
mill as usual, daily except Sunday. When not at work, 
each dog was continuously confined in a suitable meta- 
bolism cage. 

Throughout the entire experiment the dogs were well- 
fed, ate the daily food with relish, were contented in their 
cages, energetic in the tread-mill, and normal from the 
standpoint of general nutrition. There were no nervous 
effects of any kind that could be observed. 

Chemical methods : The nature of the chemical data on 
which our conclusions depend are indicated in the follow- 
ing summary: 

Food. — Total contents of water, fat, carbohydrate, 
protein, nitrogen, phosphorus. Urine. — Total contents of 
nitrogen, phosphorus, phosphate, creatinin, chlorid and 
acidity. Feces. — Total contents of nitrogen and phos- 
phorus. 

Results : A careful study of the very many results we 
obtained shows unmistakably that general nutrition, as 
estimated by the criteria selected, was uniform through- 
out each experiment, and that the extra work on the Sun- 
days of the mid or "test" period had no appreciable effect 



DAY OF REST IN NATURE 185 

except to consume some of the reserve supply of energy- 
yielding material in the body. This reserve was large 
enough continuously to meet all the extra demands of the 
work on the test Sundays. 

The daily periods of work were short — only two hours 
in length, as was stated before — and were equivalent in 
their demands on the energy of the dogs to those of a 
brisk, steady walk up a mountain road for the same length 
of time. This work was not relatively equal to that of an 
ordinary day of manual labor by a man, but here, also, 
lack of funds made it impossible for us to extend our 
experiments to the limit best suited for the establishment 
of facts that might be highly significant from the stand- 
point of human affairs. Thus, the results might have been 
positive with poorly nourished dogs; and the experiments 
should be repeated and extended along such lines, 

IV. GENERAL CONCLUSIONS 

Lack of necessary funds made it impossible to conduct 
our experiments with the most suitable types of human 
subjects for sufficiently long periods, or with animals 
under adequate conditions of mechanical labor. 

Under the necessary conditions of our experiments, 
which we regard as wholly provisional, there were no sig- 
nificant effects on general nutrition. The nervous effects 
on one of the two human subjects were not only significant 
in themselves but very suggestive of future findings of 
importance in extensions of these experiments. 

We recommend that these experiments be repeated on 
a much broader basis in each case. 

We are greatly indebted to Prof. Paul E. Howe, Drs. 
Max Kahn, William A. Perlzweig and William Weinberger, 
and Mr. Robert Bersohn — all officers in this laboratory — 
for very valuable assistance in the conduct of the experi- 
ments. 

Several general summaries from the voluminous proto- 
cols of the experiments ai'e appended : 



186 



SUNDAY THE WORLD'S REST DAY 



EXPERIMENTS 

I. DIETARY EXPRESSED 





SUNDAY — THURSDAY 


MONDAY — WEDNESDAY 


MEAL 


FOOD 


AMOUNT 


FOOD 


AMOUNT 




SUB 
A 


JECT 
B 


SUB 
A 


JECT 
B 




Grape fruit 

Corn-flakes 

Cream 


60 

25 
80 

'60 
60 


60 
20 
75 

100 
60 
60 

200 


Orange 

Shredded wheat 

Cream 


60 
25 
80 

"60 
60 


60 
20 
75 

100 
60 
60 

200 


Breakfast 


Milk 


Milk 




Eggs, boiled 

Bread, white 

Coffee. 


Eggs, boiled 

Bread, white 

Coffee. 










Crackers, graham. . . 
Crackers, lunch .... 
Milk 


115 

400 
125 


ioo 

400 
125 


Baked beans 

Catsup 


180 
15 
70 

150 


180 
10 

■56 
150 


Luncheon 


Bread, white 

Bread, graham 

Rice pudding 




Apple sauce 




Broiled steak 

Baked potato 


150 

125 

100 

85 

200 
50 


100 

125 

95 

'60 
65 


Roast beef 

Boiled potato 

Gravy 


150 
150 
100 
225 
85 

ioo 


100 

100 

25 

80 

"60 
100 


Dinner 


Bread, white 

Bread, graham 

Ice-cream 


Peas 




Bread, white 

Bread, graham 

Prunes, seeded 




Celery 








Teal 


"58 
25 


200 
37 
50 


Teal 


"58 
25 


200 
37 
50 




Butter^ 


Butter^ 




Sugar2 











iGenerally taken during the evening. 
^Amounts for the entire day. 



DAY OF REST IN NATURE 



187 



ON MEN 

IN GRAMS PER SUBJECT 



TUESDAY— SATURDAY 


FRIDAY 


FOOD 


AMOUNT 


FOOD 


AMOUNT 


SUB 
A 


JECT 
B 


SUB 
A 


JECT 
B 


Grape fruit 


60 
25 
80 

"60 
60 


60 
20 
75 

100 
60 
60 

200 


Orange 


60 
25 
80 

'60 
60 


60 


Corn-flakes 


Corn-flakes 


20 


Cream 




75 


Milk 


Milk 


100 


Eggs, boiled . . 


Eggs, boiled 


60 


Bread, white 


Bread, white 


60 


Coffee . . 


Coffee 


200 








Crackers, graham 

Milk 


115 
400 
125 


100 
400 
125 


Baked beans 


180 
15 
70 

150 


180 




10 


Apple sauce 


Bread, white. 








50 


Rice pudding 


150 






Veal cutlet 


150 

150 

225 

85 

150 


100 

140 

60 

'60 
150 


Fried fish. .... 


150 

200 

225 

85 

146 
50 


115 


Mashed potato 




115 


Lima beans 


Peas 


80 


Bread, white 






Bread, graham 


Bread, graham 


60 


Peaches 


Red cherries (seeded) .... 
Celery 


100 










Teal 

Butter^ .. 


"58 
25 


200 
37 
50 


Teal 


'58 
25 


200 


Butter2. 


37 


Sugar2 


Sugar2 


50 









188 



SUNDAY THE WORLD'S REST DAY 



II. 



DATA PERTAINING TO NITROGEN BALANCES AND DIGESTIBILITY 
OF NITROGEN AND DRY SUBSTANCE 



NITROGEN BALANCE 



IN- 
COME 



Food 
gm. 



Urine Feces 
gm. gm. 



Total 
gm. 



BAL- 
ANCE 



gm. 



Z Q 

O (rt 
« W 
H O 

z 3 
% 



DRY SUBSTANCE 
DIGESTED 



Food 
gm. 



Feces 
gm. 



Di- 
gested 

% 



Subject A 



Resti.. 
Rest. . . 
Rest. . . 
Work2 
VVork2 
Rest . . 
Rests.. 



11-5 to 11-8 
11-8 to 11-15 
11-15 to 11-22 
11-22 to 11-29 
11-29 to 12-6 
12-6 to 12-13 
12-13 to 12-17 



17.49 


13.42 


1.77 


15.19 


+2.30 


89.89 


602.6 


23.14 


17.05 


13.07 


1.79 


14.86 


+2.19 


89.50 


614.1 


22.27 


17.41 


13.50 


1.55 


15.05 


+2.36 


91.09 


607.3 


19.83 


17.32 


13.87 


1.70 


15.57 


+1.75 


90.19 


640.3 


22.39 


17.33 


13.86 


1.73 


15.59 


+1.74 


90.01 


648.9 


22.08 


17.79 


13.75 


1.74 


15.49 


+2.30 


90.22 


632.0 


21.68 


17.62 


13.81 


1.90 


15.71 


+1.91 


89.22 


604.1 


24.76 



96.16 
96.38 
96.74 
96.50 
96.60 
96.56 
95.90 









Subject B 












Resti 


11-5 to 11-8 


12.63 


10.64 


1.87 


12.51 


+0.12 


85.2C 


498.9 


28.41 


94.30 


Rest 


11-8 to 11-15 


14.03 


10.80 


1.37 


12.17 


+1.86 


90.24 


489.1 


20.04 


95.90 


Rest. ... 


11-15 to 11-22 


12.99 


11.30 


1.75 


13.05 


—0.06 


87.38 


487.0 


24.84 


94.90 


Work2 


11-22 to 11-29 


12.64 


11.77 


1.44 


13.21 


—0.57 


88.61 


532.3 


20.75 


96.11 


Work2 


11-29 to 12-6 


13.29 


11.33 


1.32 


12.65 


+0.64 


90.07 


532.4 


19.29 


96.36 


Work2 


12-6 to 12-13 


12.55 


11.04 


1.25 


12.29 


+0.26 


90.04 


544.1 


19.29 


96.47 


Rest3 


12-13 to 12-20 


12.84 


11.05 


1.36 


12.41 


+0.43 


89.41 


544.7 


21.06 


96.15 



lA 5-day period. 

2The "rest" periods included the accustomed rest on Simdays; the "work" periods did 

not include full periods of rest on Sundays. 
'A 3-day period. 



DAY OF REST IN NATURE 



189 



III. DATA PERTAINING TO SULPHUR AND NITROGEN BALANCES 





DATE 


SULPHUR BALANCE 




PERIOD 


INCOME 


OUTGO 


BALANCE 

gm. 


NITROGEN 
BALANCE 




Food 
gm. 


Urine 
gm. 


Feces 
gm. 


Total 

gm. 


gm. 



Subject A 



Resti. 
Rest.. 
Rest. . 
Work2 
Work2 
Rest.. 
Rest3. 



11-4 to 11-8 
11-8 to 11-15 
11-15 to 11-22 
11-22 to 11-29 
11-29 to 12-6 
12-6 to 12-13 
12-13 to 12-17 



1.376 


1.037 


0.174 


1.211 


1.396 


1.158 


0.146 


1.304 


1.453 


1.056 


0.141 


1.197 


1.485 


1.227 


0.166 


1.393 


1.317 


1.045 


0.166 


1.211 


1.300 


1.056 


0.133 


1.189 


1.533 


1.029 


0.167 


1.196 



+0.16 

+0.09 
+0.'lo 

+0.3a 

+0.11 

+0.13 
+0.34 



+2.30 
+2.19 
+2.36 

+1.75 
+1.74 
+2.30 
+1.91 



Subject B 



Resti 


11-5 to 11-8 
11-8 to 11-15 
11-15 to 11-22 
11-22 to 11-29 
11-29 to 12-6 
12-6 to 12-13 
12-13 to 12-20 


1.092 
1.089 
1.085 
1.043 
1.014 
1.183 
1.100 


0.784 
1.105 
1.017 
0.891 
0.864 
0.820 
0.839 


0.180 
0.122 
0.144 
0.130 
0.120 
0.093 
0.107 


1.092 
1.227 
1.161 
1.021 
0.984 
0.913 
0.946 


+0.13 
—0.14 
+0.08 
+0.02 
+0.03 
+0.27 
+0.15 


+0.12 


Rest 


+1.86 


Rest 


—0.06 


Work2 

Work2 

Workz 

Rests 


—0.57 
+0.64 
+0.26 

+0.43 







^A 5-day period. 

^The "rest" periods included the accustomed rest on Sundays; the "work' 

not include full periods of rest on Sundays. 
*A 3-day period 



periods did 



190 



SUNDAY THE WORLD'S REST DAY 



EXPERIMENTS ON DOGS 

I. QUANTITIES OF NUTRIMENTS CONSUMED PER DAY PER DOG 
Dog "Bill" 



Meat I 

Meat II 

Meat III 

Cracker-meal 

Lard , 

Infusorial earth 
Salt-mixture. . . , 

Totali 

Totals 

Total* 

Meat I 

Meat II 

Meat III 

Cracker-meal 

Lard 

Infusorial earth 
Salt-mixture. . . 

Totali 

Total2 

Total' 



FAT 

gm. 

6.50 
6.91 
6.83 
5.02 
50.21 



61.73 
62.14 
62.06 



nitrogen] 


PROTEIN 

(N X 6.25) 


CARBO- 
HYDRATE 


gm. 


gm. 


gm. 


7.368 


46.07 




7.152 


44.68 




6.827 


42.68 




1.215 


7.59 


58.62 


0.0096 


0.06 





0.666 ■ 






8.593 


53.72 


58.62 


8.377 


52.33 


58.62 


8.252 


50.33 


58.62 



ENERGY 

Cal. 



247.4 
245.4 
236.4 
316.6 
452.1 



1016.0 
1014.0 
1005.3 



PHOS- 
PHORUS 
P O 

2 6 

gm. 



0.950 
1.017 
1.093 
0.713 
0.000 
0.000 
0.048 
1.711 
1.778 
1.854 



Dog "Jack" 



5.55 
5.90 
5.83 
4.25 
42.54 



52.34 
52.69 
52.62 



6.292 
6.112 
5.830 
1.028 
0.0081 

6.666' 
7.328 
7.148 
6.966 



39.36 

38.17 

36.45 

6.43 

0.05 



45.84 
44.65 
43.93 



49.59 



49.59 
49.59 
49.59 



211.3 
209.6 
201.9 
268.9 
382.7 



862.2 
860.5 
857.0 



0.811 
0.868 
0.934 
0.603 
0.000 
0.000 
0.048 
1.462 
1.479 
1.585 



iDiet including Meat I, for weeks Nos. I and II. (See next Table.) 

2Diet including Meat II. for weeks Nos. Ill, IV, V. VI, and VII. (See next Table.) 

'Diet including Meat III for weeks Nos. VIII, IX, and X. (See next Table.) 



DAY OF REST IN NATURE 



191 



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192 SUNDAY THE WORLD'S REST DAY 

THE DAY OF REST IN NATURE AND HUMAN 

NATURE 

By Dr. E. G. Martin 

laboratory experiments 

That sustained effort of mind or body brings about a 
state of weariness with marked impairment of efficiency- 
is among the commonest facts of human experience. 
That an adequate period of rest will abolish the weariness 
and restore the efficiency is knowledge that sustains the 
tired worker through his period of toil and enters grate- 
fully into his experience at its completion. 

These facts of common knowledge, which are, indeed, 
guiding principles of everyday life, become to the man 
of science more than just facts on which he may base his 
conduct; they are to him vital phenomena crying for 
interpretation. Confronted with the fact of human 
fatigue he wishes to know what are the bodily processes 
concerned in it ; noting that rest causes weariness to dis- 
appear he seeks to learn what there is about rest to give 
it a power so beneficent. 

No one would maintain that the nature of fatigue is 
wholly comprehended, yet in a general way we under- 
stand the processes concerned in it. We know that it 
results from activity of mind or body. We know, further, 
that in the production of activity the body operates as an 
engine, and is subject to the same laws as govern other 
engines. Of these the most fundamental is the law that 
the energy manifested cannot be created within the engine 
out of nothing, but must come from an antecedent source. 
The body, in respect to its energy source, is a chemical 
engine, deriving its power of activity from chemical trans- 
formations in material obtained directly or indirectly from 
the food. In these chemical transformations by which 
energy is afforded the material does not vanish, it merely 
enters new combinations. These latter are without value 



DAY OF REST IN NATURE 193 

to the body ; they are waste products to be gotten rid of 
as speedily as possible. 

The body is so constructed that the energy-yielding 
transformations, and the consequent production of waste 
substances, occur directly within the regions of exertion. 
The muscles that are moved are the immediate seats of 
the chemical processes which furnish the energy for the 
movements; the brain cells whose activity constitutes a 
mental process carry on within themselves the chemical 
changes upon which their activity is based. In this loca- 
tion of the precedent chemical activity within the operat- 
ing tissues we have the clue to the nature of fatigue, for 
the chemical transformations inevitably give rise, as we 
have seen, to waste products, and as these accumulate, by 
virtue of their mere presence, they hamper the operation 
of the tissues. The familiar analogy of the furnace choked 
with its own ashes illustrates the situation. 

With a chemical basis for fatigue thus established in the 
waste products of tissue activity, we are in a position to 
pass to a consideration of the question with which we are 
more immediately concerned, namely, the manner in 
which, during rest, fatigue is overcome. Obviously if 
fatigue is caused by the accumulation of waste products 
within the active tissues it is to be overcome by their 
removal. The agency for removal is the blood, with whose 
swiftly flowing stream all the active tissues are in inti- 
mate communication and to which they deliver the waste 
substances that accumulate within them. 

If the relationship between tissues and blood were so 
complete that waste products could be discharged from 
the tissues as fast as they were formed such a condition 
as fatigue would apparently be non-existent. Unfor> 
tunately such a perfection of relationship does not obtain. 
The discharge of waste products into the blood-stream 
often lags behind their production. Moreover, the blood 
itself is likely to become charged with these substances, 
in situations where they are being produced abundantly 



194 SUNDAY THE WORLD'S REST DAY 

by highly active tissues, through the inability of the organs 
of excretion to keep pace with the demands upon them. 
Thus fatigue, instead of being confined to the region of 
activity, is often carried over the whole body, and we may 
have the feeling of general weariness, although the exer- 
tion may have been confined to special tissues. The neces- 
sity for periods of rest alternating with periods of 
activity, a necessity attested by human experience, is thus 
seen to be for the purpose of allowing time in which the 
accumulated waste materials may be cleared out, restor- 
ing the tissues to their initial condition of fitness. 

Through this recognition of the function of rest in the 
overcoming of fatigue we approach the problem of the 
significance, from the scientific standpoint, of the regu- 
larly recurring day of rest. The question at issue is this : 
Are any of the bodily tissues so affected by waste products 
that they cannot make complete recovery during the usual 
daily interval of rest ? If this question is answered in the 
negative, if there are no tissues which continue to show 
impairment after an ordinary rest interval, there would 
seem to be no scientific basis for the practice of a weeklj^ 
rest day. If, on the other hand, the question is answered 
in the affirmative, if any bodily tissues at the end of the 
usual rest period are not wholly recovered, such tissues 
will enter upon the next season of activity in a state of 
impairment. This impairment will become more and more 
marked as days go by, until some sort of a dead level of 
inefficiency is reached, unless before the cumulative im- 
pairment has gone so far as to be serious, an interval of 
rest, long enough to allow complete recovery, is resorted 
to. To determine whether or not there is cumulative 
fatigue in the sense here referred to is the task of the 
scientific investigator. 

EXPERIMENTS 

The series of observations now to be described briefly 
were designed to test the question of cumulative fatigue 



DAY OF REST IN NATURE 195 

and recovery with reference to the nervous system. The 
theory on which the investigation was based was this : 
Suppose an accurate test of the condition of the nervous 
system be apphed day by day to a number of individuals 
over a considerable period of time. If the number of sub- 
jects is great enough and the time long enough to elim- 
inate incidental variations, progressive fatigue, if any 
exists, should be shown by a steady lowering of the level 
of nervous ability, and recovery, where recovery occurs, 
by a restoration of the initial level. The test of nervous 
state consisted of a measurement of the sensitiveness of 
the subject to electric shocks, applied to a selected region 
of the body surface.* Various investigations have shown 
that the degree of sensitiveness to such shocks is de- 
termined chiefly by the general nervous state, so that 
in measurements of this degree of sensitiveness we have 
a reliable index of nervous condition. 

Tests were carried on for eight weeks with nine medical 
students as subjects. The general conditions of the inves- 
tigation were favorable inasmuch as our subjects were 
following a pressing intellectual routine, which occupied 
their waking hours fully for six days each week, and from 
which they had such relief on the seventh as was afforded 
by a complete suspension of class exercises, with the 
resulting marked break in routine. 

When the investigation was completed and we began to 
study our accumulated data, the fact became at once 
apparent that our subjects did not maintain a constant 
nervous condition for any considerable period. From day 
to day there were fluctuations in sensitiveness sometimes 
in one direction and sometimes in the other, which seemed, 
at first view, quite adventitious. More careful scrutiny 
of the records showed, however, that the fluctuations fol- 
lowed, in the main, a very definite course. Ordinarily each 
day's record was lower than that of the day before. The 

* For a detailed description of the experiments see Martin, Withing- 
ton, and Putnam: Amej-ican Journal of Physiology, 1914, xxxiv, 97. 



196 SUNDAY THE WORLD'S REST DAY 

general trend was downward. This downward trend, how- 
ever, did not continue long. Presently the record would 
show an abrupt return of sensitiveness to the initial high 
point, from which high point, as day succeeded day, the 
trend would again be downward. 

The striking and significant feature of the record is 
that the interval which showed the abrupt increase in sen- 
sitiveness was that from Saturday to Monday; the period 
of pronounced break in routine. Whereas a single night's 
rest did not suffice to prevent the nervous tone from show- 
ing a decline, the longer interval of Sunday not only ar- 
rested the decline, but restored the nervous system to its 
normal condition. 

To summarize : Our experiments brought out the fol- 
lowing facts : From Monday to Saturday there was a tend- 
ency for the nervous tone of the subjects to diminish 
progressively. There were, of course, occasional depart- 
ures from this tendency, but on the whole the downward 
trend was unmistakable. Between Saturday and Monday, 
on the other hand, the nervous state showed marked im- 
provement. 

That the progressive downward trend from Monday to 
Saturday was the result of cumulative fatigue can 
scarcely be doubted. That during the Sunday rest period 
opportunity was afforded for the complete elimination of 
the fatigue-producing substances seems equally clear. 

These observations do not, of course, constitute a dis- 
covery, in the sense that they direct human thought into 
channels hitherto unfollowed. The conception that the 
strain upon the nervous system from a day of intellectual 
activity is greater than can be overcome in the rest of a 
single night is by no means new. It has been in the minds 
of men since the significance of fatigue as a factor in 
human efficiency first received serious consideration. In 
matters affecting human conduct, however, so neglectful 
often is man of his own welfare, we have to ''make assur- 
ance doubly sure" ; to heap argument upon argument. The 



DAY OF REST IN NATURE 



197 



effect of our observations is to add the weight of impartial 
scientific judgment to the side of the influences favoring 
the day of rest. If our work by any amount, however 
small, contributes to the advancement of right living 
among men we esteem it more than justified. 



THE NECESSITY OF THE DAY OF REST 

{Pictorially Illustrated) 
By Rev. Duncan J. McMillan, D.D. 

(This topic was originally assigned to Dr. Swartz) 

The Constitution of the United States does not require 
the President to keep the Sabbath day holy, but it relieves 




him of official duties on that day. Indeed, the Sabbath 
is a dies no7i for the President as well as for others. 

When a bill passes both houses of Congress, the Consti- 
tution provides that the President may have ten days — 
not counting the intervening Sabbath — in which to sign 
it. The Sabbath is therefore recognized by the Constitu- 



198 SUNDAY THE WORLD'S REST DAY 

tion and reserved for the President's relief from official 
duties. 

Our great overworked and overburdened war chief, Ab- 
raham Lincoln, had no other day for his family but the 
Sabbath. The Sabbath was the saving clause which spared 
him to us through those eventful years, when the destiny 
of the nation rested on his shoulders. 




"The ploughman homeward plods his weary way." He 
has done enough for one period of toil. He rests his 
weary body, and the soil has rest from the fretting plow 
and the irritating harrow. Night rest may restore his 
physical energy, but it does not give him the society of 
his family, nor allow him to improve and furnish his 
mind, nor to meet and mingle with his neighbors in the 
congregation. 

On Sunday morning 'The priestly father reads the 
sacred page." This is one of the homes that makes a 
neighborhood inhabitable, because they carry their faith 
and hope and song of praise into the sanctuary, where 
labor and care for a time are forgotten. The mental and 



DAY OF REST IN NATURE 



199 




200 



SUNDAY THE WORLD'S REST DAY 



spiritual is as much a necessary part of man's makeup as 
his body ; without the Sabbath the sanctuary would be im- 
possible. 

It would fall into disuse and its services and institutions 
perish from the earth. 



v\\\i.r^//.- 








But let us look at another side of hfe. 



THE COAL MINE 

Seven days a week in the unwholesome atmosphere, 
away from God's sunlight, however reheved by occa- 
sional hour shifts, and even by the night of rest, send 
no brightness into the miner's life, no uplifting hope 
into his heart, and no illuminating knowledge into his 
mind. 

No comment is necessary here. But there are such lives 
that are Sabbathless. Such men grow desperate and sui- 
cide is frequent among them. 



DAY OF REST IN NATURE 



201 





202 SUNDAY THE WORLD'S REST DAY 

But come out of the mine. Here is a cattle pen — 
slaughter scene. Plenty of sunlight and outdoor air, it is 
true, but the ceaseless occupation of such a life, aside from 
the fatigue, infuses into a man's very soul the brutal in- 
stinct unless relieved by occasional absence from the 
scene, and by forgetfulness of it, and by humanizing 
influences of family and society and church. 

These occupations are all necessary, at least in the 
present economy of the world. And for these and all 
others of our race, there is a historic and universal respite 
and relief which was provided by our Lord, when He said, 
''The Sabbath was made for man,'' not for the Jew, though 
he has his Sabbath, commemorative of the emancipation 
of his forefathers from Egyptian bondage; nor for the 
Christian, though he has his Sabbath commemorative of 
the Resurrection of his Lord ; nor for the Gentile or the 
barbarian who has his rest days, but for man, generically, 
for every man that has ever lived anywhere upon the 
earth, and every one that shall ever live while the world 
stands. 

Not only do the preachers and economists and the 
moralists say so, but our scientists have taken hold of the 
subject, have gone down below the surface of things and 
are seeking an answer to the question: 'Ts a Sabbath 
necessary?" 

In order to illustrate, in part, their answer, I have bor- 
rowed from those who have a right to lend. The first 
picture is an easy one, familiar to you all. 

Dr. Haegler, of Basle, by this simple device, exhibits the 
expenditure of vital forces in the ordinary daily labor fol- 
lowed by the partial recovery in his nightly rest. He also 
shows the need and effect of the supplementary rest of 
Sunday, to maintain the physical power at the level of 
highest efficiency. ''Beginning on Monday morning, each 
downward stroke to E (evening) marks the daily expendi- 
ture, and the upward stroke, the nightly recovery, which 
does not rise quite to the height of the previous morning. 



DAY OF REST IN NATURE 



203 



so that there is a gradual dedine during the week, which 
only the prolonged rest of Sunday repairs. The con- 
tinuous downward line shows the continuous dechne of 
the physical forces where they are not renewed by the 
weekly rest. Rev. W. W. Atterbury, D.D., brought this 
diagram to this country in 1879, and first used it in an 
address before the Massachusetts Sabbath Convention, in 




Boston, in October of that year. This diagram is now too 
well known to need further explanation. Scientifically the 
demonstration may not be complete. But it appeals to 
experience. It is used here merely as an introduction to 
what has followed in the maturer results of scientific re- 
search — a field still but partially explored. 

Research — physiological, psychological and chemical — 
has revealed wonderful facts respecting fatigue and its 
effect upon overworked people, and doubtless other and 
firmer foundations will be discovered for the conclusion 
that ''the weekly rest day lies deep in the everlasting 
necessities of human nature." 

As pointing to these results already attained and those 
that are promised, I use illustrations by Prof. Frederick S. 
Lee, in Popular Science Monthly, February 10, 1910, by 
permission of the publisher. 



204 SUNDAY THE WORLD'S REST DAY 




Fig. 1. Permission Popular Science Monthly. 
PICTURE OF A FROG'S GASTRONOMIC MUSCLES 

These muscles were '^excised and stimulated at inter- 
vals of two seconds. Every contraction is recorded except 
at the places indicated by the black bands. At these inter- 
vals fourteen contractions are omitted. The record of the 
first contraction is at the right of the figure ; the last at 
the left. Fatigue is shown in the progressive decrease in 
height, and increase in length, of the curves." As the 
muscle tires, the contractions grow smaller and smaller 
until finally they flatten out and muscular action ceases. 
(See Fig. 2.) 

The muscle has been treated as in the other case, only 
the intervals are two and a half seconds. Fatigue is shown 
in the same way, from the right to the left. The fatigue 
of the muscle is due to the ''accumulated fatigue products" 
in the blood. These fatigue products clog the muscle until 
its action ceases. It is said that 'Tf at any time after 
fatigue has set in, the muscle, while its action is sus- 
pended, is washed out with a salt solution, through its 
blood vessels, its power to contract returns." Give the 
muscle such a rest and it is ready for business again. 



DAY OF REST IN NATURE 



205 




Fig. 2. Permission Popular Science Monthly. 

GASTRONOMIC MUSCLES OF A RAT 

Let US now take one that is in its place (Fig. 3) . Stim- 
ulate the muscles as before at the same intervals. The 
flow of blood through the muscle was stopped by tying the 
artery, and the record of fatigue was made. You see the 
gradations. At the breach the muscle rested five min- 




Fig. 3. Permission Popular Science Monthly. 

utes with the ligature removed, and the blood allowed to 
circulate through the muscles and clear them of waste. 
The record at the right of the break was made imme- 
diately after the resting period while the blood was still 



206 SUNDAY THE WORLD'S REST DAY 

circulating. The blood washed away the fatigue waste, 
and you see the result. 




Fig. 4. Permission Popular Science Monthly. 
ERGOMETER (OR ORGOGRAPH) 

This is a little machine or contrivance for measuring 
energy, or force. In the experiment here illustrated, the 
person experimented upon expands and contracts only his 
middle finger, thereby lifting a weight to a definite height 
or stretching a spring to a definite degree of tension. The 
device is so constructed that the muscular expansions and 
contractions are recorded by curves upon a cylinder. 
Some persons tire less quickly than others. Some 
work at high pressure for a short time, then give 
out suddenly, while others work more slowly and reg- 
ularly. Hence we observe the varieties of individual 
working capacities. In an industrial establishment you 
cannot measure off the working time of each particular 
man according to his individual working capacity. If you 
could, the individual rest days would be confused and un- 
satisfactory. But fair minimum and maximum working 
periods can be determined and an average struck, and so a 



DAY OF REST IN NATURE 207 

periodic rest fixed which shall not over-reach the natural 
limits of a majority of workers. 

Here is represented a series of contractions of the flexor 
muscles of a human finger. The muscles were stimulated 
electrically every two seconds and the resulting contrac- 
tions were therefore involuntary. Record one was made 
when the muscle was fresh ; Record two, after three and a 
half hours intermission ; Record three, was taken after a 
somewhat longer interval. It was shown that if sufficient 
rests were allowed between contractions, no fatigue re- 
sulted, e.g., under a load of six kilograms, the flexor 
muscle showed no fatigue when a rest of ten seconds was 
given between contractions. 

But after complete fatigue when the muscles are ex- 
hausted, no amount of will power will enable them to con- 
tract further. Try it. A long interval of perhaps two 
hours is needed, for the muscle to make a complete 
recovery. 

Now I am not to explain the process by which the ob- 
structive and deterrent waste produces fatigue. That 
belongs to the scientists. But permit me to refer for a 
moment to an important chemical phenomenon, attending 
muscular action. We know that any muscular action gen- 
erates heat. Heat is the product of combustion. In order 
to produce combustion there must be the union of some 
substance with oxygen. In muscular combustion the oxy- 
gen is supplied by the blood, and the substance with which 
it combines is glycogen, sometimes called animal starch of 
the muscles. In the process of combustion which is pro- 
duced by muscular action, exhaustion must inevitably fol- 
low, which means that the organism is forced to use itself 
up. Rest and recuperation of course are necessary to 
avoid the catastrophe of a nervous breakdown, so com- 
mon among those who live without a regular weekly rest 
day. 

From these illustrations it is evident that there is a 
regular gradation in the loss of energy which bears a cer- 



208 



SUNDAY THE WORLD'S REST DAY 



tain proportion to the rest required for the restoration of 
energy. 

A very interesting illustration of the progress of fatigue 
is given for the compositors or typesetters. 

The amount of their output was determined by the 
number of lines they set up per hour. The experiment 



OUTPUT OF SIX TYPESETTERS WORKING AT PIECE-RATES 
SEVEN HOURS A DAY 



Hours 


8-9 


9-10 


10-11 


11-12 


12-2 


2-3 


s-A 


4-5 


Total 


121 


151 


130 


125 


Rest 

and 
Lunch 


142 


124 


96 


Average 


20.2 


25.3 


21.6 


20.8 


tt 


23.6 


20.8 


16 



was made on six members of the typographical co-opera- 
tive society of Florence. They were men of experience, 
working at piece rates, for seven hours in the day. Their 
outpu^" was as shown in the table. 

Now let us notice the effect of fatigue upon the quality 
of their work. 

OUTPUT OF FOUR TYPESETTERS, SHOWING INCREASE OF ERRORS 
WITH INCREASE OF FATIGUE 



Hours 


8-9 


9-10 


10-11 


11-12 


12-2 


2-3 


3-A 


jlt-5 


No. of lines set 


















Total 


84 


104 


92 


86 


Rest 


99 


82 


64 


Average 


21 


26 


23 


21.5 


li 


24.7 


20.5 


16 


Errors 


















Total 


17 


10 


18.28 


28 


(( 


5.5 


22.6 


30 


Average 


4.25 


2.5 


4.57 


7 




1.37 


5.45 


7.5 



Four typesetters of another printing house in Florence 
were taken. You will observe that the errors they make 
increase in number as the number of Hnes set up decreases. 



DAY OF REST IN NATURE 



209 



That is, the quality of the work falls just as the amount 
falls in the progress of the day toward evening when eyes 
and muscles and nerves are progressively affected with 
fatigue. In the forenoon, the average is 21.97; in the 
afternoon, the average is 20.13. There is therefore a loss 
in the average of 1.84. We cannot illustrate nor stop to 
estimate the number of days when the compositor must 
stop and rest, but by the testimony of the ages, we affirm 
that one-seventh is required. If the rest is necessary, the 
powers of mind and body must suffer steady loss of 
strength and energy, until ultimately complete relapse 
must result. No man has a right to commit suicide in 
order to get on in the world. 

NUMBER AND PER CENT OF ACCIDENTS DURING THE YEAR 1887, 
BY HOUR OF THE DAY (GERMANY) 





Accidents 




Accidents 


Hours 






Hours 








Number 


Per Cent 




Number 


Per Cent 


Morning 






Afternoon 






6 to 7... 


435 


2.82 


12tol... 


587 


3.81 


7to.8... 


794 


5.16 


lto2... 


745 


4.84 


8 to 9... 


815 


5.29 


2 to 3... 


1037 


6.73 


9 to 10 . . . 


1069 


6.94 


3to4... 


1243 


8.07 


10 to 11 . . . 


1598 


10.37 


4 to 5... 


1178 


7.65 


11 to 12 . . . 


1590 


10.31 


5 to 6. . . 


1306 


8.48 



These facts illustrate the imperative nature of the 
Commandment, ''The seventh day thou shalt rest." 

A just view of human nature and of religious experi- 
ence proves that believers of all ages do need a regular 
Sabbath day ; that it is not only useful but essential to the 
physical, mental, social, domestic, and spiritual welfare 
of mankind. 

The weekly rest day is therefore anchored in absolute 
human necessity. And if it is a necessity, it is a natural 
right, and the State is bound to protect its citizens in the 



210 SUNDAY THE WORLD'S REST DAY 

enjoyment of their rights. Hence arises the demand for 
Sabbath legislation. 

WOMAN'S RESPONSIBILITY TOWARD THE 

SABBATH 

By Mrs. Robert Bruce Hull 

Some years ago I attended a golden anniversary dinner. 
There were forty of us who drank from the beautiful 
golden loving cup in honor of the devoted Christian couple. 
It was an event which abides in memory. As I have 
thought of it in this Congress, again it seems there is 
being passed a great golden chalice filled to the brim with 
vital, helpful thought and inspiration which also will 
live in blessed memory and help to a holier and better life. 

The Woman's Sabbath Alliance, which I here represent, 
is endeavoring especially to arouse Christian women to a 
realization of their responsibility toward this day, which 
our honored and much quoted Emerson so beautifully 
speaks of as ''the Sabbath, white with the religions of 
unknown thousands of years! When this hallowed hour 
dawns out of the deep, a clean page, the cathedral music 
of history, breathes through it a psalm to our solitude." 
The cathedral music and clean page have indeed become 
changed since the great thinker wrote those lines in the 
environment of his New England home. The Puritan 
Sabbath alas, is no more. Since the time he had that 
vision of the Lord's Day, woman has taken hold nobly of 
many things for the betterment of mankind, and with 
great success, but still the true old saying stands out in 
royal colors, 'The hand that rocks the cradle rules the 
world." If the Sabbath is to be saved, more than to the 
church, certainly more than to any state or national law, 
we must look to the home and to her whom God has 
honored with this great sceptre of influence. Many even 
of our Christian women sneer at the thought of the Puri- 
tan Sabbath, yet surely the picture of the family pew, 



DAY OF REST IN NATURE 211 

with the sweet upturned faces of the Httle children, the 
gathering together of these Httle ones and teaching them 
from the Scriptures, the principles of living, the telling 
to them of the sweet story of old which in all these cen- 
turies still remains the source of love, the time given 
for devoted worship and meditation when in that stern 
old Puritan heart the thought of God as Father, Guide, 
and Friend became more firmly rooted, this picture surely 
is not repulsive, but must have given inspiration to the 
writer as he speaks of ^'cathedral music." Is it possible 
that some Christians prefer the picture of the modern 
Lord's Day, particularly at this season of the year, when 
even in Christian homes father looks at the stock report 
or war news, mother sits with the domestic page spread 
before her, sister at the fashions, brother with the sport- 
ing column, and susceptible children with the comic supple- 
ment. Perhaps the church is visited, but very often the 
day is spent as it has been begun, in foolishness, following 
the pleasure of the moment. We have no right to turn as 
many do, for an excuse for the deterioration of the 
Sabbath to the thousands of emigrants who flock to our 
shores. Not upon them rests the responsibility, but upon 
us as confessed followers of Him who so freely gave us 
the Sabbath, made it for us, trusted us with it that we 
might make it the bright beautiful day which should wit- 
ness our loyalty to Him, who is King of Kings and Lord of 
Lords. Many of these foreigners are entertained most 
beautifully in Christian homes on this day and this is 
woman's golden opportunity to show the sanctity and 
beauty of a Christian home. The home is the foundation 
of civilization, and because woman is the power in the 
home we must look to her as the only hope for a radical 
change. She alone has the power to overcome the current 
thoughtlessness in regard to the command which secures 
to man-servant and maid-servant the right of a day of 
rest. In many Christian homes the servants have scarcely 
any opportunity for Christian growth on the Sabbath day. 



212 SUNDAY THE WORLD'S REST DAY 

The time has come for women to take very seriously 
this matter of her responsibihty toward the Sabbath. 
In the field of temperance reform, noticeable progress 
began only when Frances Willard and other noble women 
heard the call to give their influence and energy to the 
cause. They encountered innumerable difficulties, but they 
surmounted them and to-day the flag of temperance floats 
out proudly and triumphantly. Where there were gibes 
and sneers there are now cheers and congratulations. All 
praise and honor to the Woman's Christian Temperance 
Union for what it has done and is doing not only in the 
temperance reform but also in the cause of better Sabbath 
observance. 

In the missionary field who can measure what woman 
has accomplished by heeding the cry of distress from the 
far off Zenannas of heathendom. When a hundred years 
ago Christian women with true consideration made this 
need their opportunity, they started a movement which 
never more shall rest until every knee shall bow and every 
tongue confess that Jesus Christ is Lord of all. In the 
same way woman must now be willing to take her place 
heroically in the defence of the Sabbath. She must help 
the world to learn the lesson taught us all by Scotland, 
famous in song and story, but more famous still as pre- 
eminently the land where God's name is honored and 
God's day observed. No other country so inspires us. 
As we name over the great men who have been reared in 
its homes, where God and his com.mands stand absolutely 
first, we find that proportionately more ministers, poets, 
authors, philosophers, and statesmen have developed on 
the granite rehgious foundation of Scotland's Hfe than in 
any other land. 

Many a woman will speak of her mother's earnest 
regard for the Lord's Day and will tell with deep interest 
of the family pew occupied regularly, of the Bible School, 
of the sweetness of the Sabbath influence in the home in 
the years gone by, and then will add, ''I don't know what 



DAY OF REST IN NATURE 213 

Mother would say if she could see the difference since she 
went from us." Why should there be a difference ? Why 
should our young mothers rob their children of such a 
beautiful memory and put in its place on this sacred day, 
afternoon teas, dinner parties, motoring trips and week- 
end outings. Oh that we could but realize that exchang- 
ing our pleasures for Sabbath opportunities and privileges 
is like giving copper for silver and silver for gold. In an 
otherwise excellent address before our organization a well- 
known clergyman said he hoped we would go forward in 
our work, but he believed it to be a hopeless task. That is 
a belief all too common. The difficulties loom so large 
before us we forget the inexhaustible resources of God 
behind us. We forget that like Paul of old, ''We can do all 
things through Christ who strengthens us." We need to 
stand with Mary Magdalene at the empty tomb in Joseph's 
garden on the first Lord's Day morning and realize that 
he who conquered death and the grave can conquer all 
other enemies also. Let us remember in this connection 
that it was a woman who first carried the tidings of the 
empty tomb to the disciples. Woman's effort is needed 
to-day to emphasize the fact that in working for the Sab- 
bath, less than in any other form of Christian work should 
we become discouraged, for the very event which the 
Lord's Day commemorates is the seal on God's promise 
to us that neither his purpose to make his Sabbath a holy 
day, nor aught else he has willed, shall ever fail. 

Despite this great assurance, many of us are so dis- 
heartened by the difficulties of our task that we just fret 
and scold about the situation with no other result but to 
distort our vision. As Mrs. Browing so beautifully says : 
"Methinks we do as fretful children do. Leaning their 
faces on the window pane. To sigh the glass dim with their 
own breath's stain. And shut the sky and landscape from 
their view." 

An acquaintance spends Sunday morning in the summer 
on her porch of her Connecticut summ.er home, watching 



214 SUNDAY THE WORLD'S REST DAY 

the golf links opposite, deploring the degenercy of the 
times and the downfall of the good New England Sabbath. 
Yet seldom does she go to the little white church on the 
hill, but by selfish fretting she loses the opportunity of 
witnessing. After all how much selfishness enters into 
the lives even of those who are staunch friends of the 
Lord's Day. Oh ! that we might always show the unselfish 
Christlike spirit, and not think that we are serving God 
when we are consulting our own comfort. A husband and 
wife devoted to their church found their worship much 
interrupted by their seven year old boy. After repeated 
efforts to quiet him, they tied him to the bed post, and 
compelled the little fellow to learn the hymn, *'I love thine 
earthly Sabbaths, Lord." Sometimes the best friends 
of the Sabbath make such sad mistakes. To go about 
quietly, cheerfully and yet with firm principle, when all 
about are showing disregard for the day, requires much 
of the spirit of the Master. We often feel as spiteful as 
did the minister's little daughter of my acquaintance who 
borrowed a prized pencil from her sister. The older sister 
asked her repeatedly for it, but the little six-year-old 
would not give it up. Finally the mother interrupted and 
said : ''Mary, you told me you wanted to follow Jesus and 
I want that to influence you." Mary thought a while, and 
then holding the pencil at arm's length, she gave it to her 
sister, saying, ''Here, stingy, I want to be like Jesus." 
Too often like little Mary we do the right thing in the 
wrong spirit. 

If we continue to go forward in doing Christ's work, 
manifesting Christ's spirit and sustained by Christ's 
faith in the final triumph of his Father's purpose, the 
difficulties will drop away as the dead leaves that have 
survived the winter's storms readily fall when they feel 
the impulse of the new springtide life in the branch behind 
them. To change the figure, as sometimes from a car 
window we have watched with fascination the snow flakes 
fall one by one looking so soft and insignificant, anyone of 



DAY OF REST IN NATURE 215 

them so easily crushed. Yet the next morning we find 
the train has stopped unable to proceed because of the 
great snow drifts on the track, the tiny snow flakes 
having made a barrier against which the mighty engine is 
powerless, so forty or fifty millions of confessed followers 
of Him *Vho all things can," banded together can stop 
this mighty evil of Sabbath corruption. 

Again let woman lead in a mighty movement to make 
this day a holy day, filled with acts of mercy and blessed 
relief to humanity. Like Mary of old let her come to the 
feet of the Master and learn of him, bathe in his light and 
love until all but her service to Him become insignificant. 

It is said that in the beautiful Alps a man is stationed 
at night to watch for the first streak of light which hails 
the dawn, and then, with a clear clarion call, which once 
heard is never forgotten, he announces the new day, and 
his blast is echoed from mountain peak to mounain peak 
until it is lost in the far distance. Some of the saints of 
God in loneliness upon the peaks of righteousness are 
watching for the dawn of a new day, which shall come as 
surely as the sun in heaven rises, when His glory shall 
cover the earth and the spirit of the Lord's Day shall be 
fulfilled in our souls. 



CHAPTER VI 

THE WORLD'S SURVEY 

(Rev. Edward L. Parsons, D.D., presiding) 

GENERAL VIEW 

By Rev. Elie Deluz 
Geneva, Switzerland 

Our task being the survey of the different countries of . 
the Continent, we will begin by examining Switzerland and 
then will turn to her neighbors. In our account, we can- 
not be very exhaustive for we have recently addressed 
to all dominical organizations of the Continent a special 
set of questions to which most of them, absorbed by the 
distress of the present time, have not replied. Therefore, 
we shall have little to say respecting the countries in 
which war exists. It is understood, also, that what we 
have to say concerns the state of things as they existed 
before the horrible war, which is now upon us. There are, 
however. Sabbath laws and customs still existing by the 
force of habit, but in general, respect for Sunday and rest 
on that day are the least concern of governments. War 
and Sunday observance are mutually exclusive. 



This said, we will first point out the existing organiza- 
tions on the behalf of Sunday. 

In Switzerland, there are fifteen associations in different 
cantons, having a central board with headquarters in 
Geneva. They constitute the Swiss Society for the Observ- 
ance of Sunday. It is helped now and then in its work by 
the Social League of Consumers and by certain groups of 




Canon H. Bickersteth Ottley 



Bishop Melbourne 





Rev. Samuel M. Zwemer, D.U. 



Kev. Andrew Murray, D.D. 




George W. Dickie, Esq. 



Rev. E. W. Kinchen 



THE WORLD^S SURVEY 217 

employers and employees. In turn, the Swiss Society 
is one of the sections of the International League, for 
three years called Universal League, but this League has 
nothing that is universal except its name, and that name 
is a program rather than a reality. Geneva having 
already a central board, it is that board, which, for more 
than twenty years, has been at the helm of the inter- 
national work in Europe. 

In Germany, there exists only one single Sabbath asso- 
ciation, the Deutscher Zentralverband fur Sonntagsfeier, 
presided over by Dr. jur. von Kirchenheim, in Heidelberg. 
The large Association of Commercial Employees with 
headquarters in Leipzig and the Society of Social Reform 
with its centre in Berhn also work actively in that country 
for Sunday rest. 

In Belgium, the Association for Sunday Rest always did 
what it could. Before the war, it had its headquarters 
in Brussels and for its secretary the advocate M. Plissart. 

In Denmark, there is the Danish Society for the Good 
Use of Sunday whose most important organization is pre- 
sided over by the professor of social economy, Mr. 
Westergaard, in Copenhagen. 

France, which, in 1906, before the adoption of the law 
of Sunday rest, had about thirty organizations, has now 
only three. One is the French Protestant Society for the 
Observance of Sunday, whose secretary is Pasteur 0. 
Prunier of Courbevoie (Seine). The two other organiza- 
tions are Cathohc. One has for its monthly organ, Sunday 
Rest and Sanctification, the editor of which is M. Hubert- 
Valleroux (14 bis rue d'Assos) Paris; the other publishes 
The Catholic Sunday, also a monthly, edited in Lyons 
(secretariate, 12 bis rue St. Helena). Apart from these 
three organizations, whose influence is principally exerted 
in religious communities, there is the Social League of 
Buyers of France, which has greatly at heart the cause of 
Sunday rest and while it proves this by its efforts, one can- 
not but regret the disbanding of the thirty organizations 



218 SUNDAY THE WORLD^S REST DAY 

of the Popular League for Sunday Rest, whose efforts for 
twenty years have been so successful. 

Holland, has two associations. One, the older, is the 
Netherlandian Society for the Sanctification of Sunday, 
and the other is the Netherlandian Society of Sunday Rest. 
Both societies have the same secretary, Mr. G. B. van 
Aaken, at The Hague. We must add that a group of mem- 
bers of the labor unions also works in Holland on behalf 
of workingmen's Sunday Rest. 

Until recently, Norway still had a Society for the Good 
Use of Sunday. At present its work is carried on by a 
branch of the Young Men's Christian Association, under 
the leadership of Mr. Kr. Piene, General Secretary, in 
Christiana. 

In Austria, in Spain, in Bulgaria, in Greece, in Italy, in 
Portugal, in Roumania, in Russia, in Servia, there is not 
to our knowledge a single organization on behalf of the 
Sunday cause. In Sweden, the law and the action of the 
churches provide for it in a certain measure. 

A striking fact stands out of this survey : it is the few- 
ness of organizations to safeguard Sunday in Continental 
Europe. At least nine of our nations have no society for 
that purpose and several others, Switzerland excepted, 
have only rare units, several of which maintain but a pre- 
carious existence. We might apply to our Continent the 
words of the Saviour, ''But what are they among so 
many?" One must not be astonished, therefore, if the 
Sunday cause is truly in its infancy. 

II 

Let us rapidly look over the different countries to see 
in them the status of the question before us. In this 
respect, one of the least tardy, unquestionably, is Switzer- 
land. She has upon this matter federal and cantonal 
laws. Our federal laws guarantee fifty-two days of rest, 
of which at least seventeen must be free Sundays to all 
employees of a public service of transportation (railroads, 



THE WORLD^S SURVEY 219 

street cars, steamboats), and the same privilege is also 
assured the employees of other corporations. Freight 
trains as a rule do not run on Sunday, and freight yards 
are closed. The great cattle markets on Sunday have been 
given up. The federal laws which apply to mills and fac- 
tories secure Sunday rest to every workingman. In the 
estabhshments with continued work (gas, electricity, 
foundries, etc.) the laborer is entitled to one Sunday in 
two and to a free week day during the intervening week. 

The postal service grants to all its employees fifty-two 
days of rest a year, including a minimum of seventeen 
Sundays. A goodly number of its functionaries have all 
their Sundays free. There is but one distribution of 
letters on Sunday and post-offices are open only during 
one hour. There is no delivery of money orders or of 
packages of parcel post on Sunday. A goodly number of 
sub-post-offices are absolutely closed. The secondary tele- 
graph and telephone offices are open only a few hours, and 
in the large offices of this public service two thirds of the 
fifty-two days of rest must fall on Sundays. Custom offi- 
cers are less favored. On account of the continuity of 
their service, in the lower grades they have only thirty- 
two days a year, twelve of which are on Sunday, but a 
goodly number of other functionaries dispose of all their 
Sundays. 

The federal law forbids the payment of laborers on 
Saturday evening and on Sunday. It frees a goodly num- 
ber of workingmen and working women on Saturday after- 
noon to facilitate Sunday rest and marketing on the eve 
of that day. In normal times, military service is sup- 
pressed or considerably lessened on Sunday. 

The laws of the cantons supplement those of the federa- 
tion. Thus, in most of them, stores must be closed all day 
Sunday except in those dealing with food and tobacco. 
Hair dressers in Zurich, Bern, and Basle close their shops 
on Sunday. The employee of a counting house and of the 
banks has his rest guaranteed by the law. If he is deprived 



220 SUNDAY THE WORLD'S REST DAY 

of it in part, it must be made up to him during the week. 
In Geneva and in the Ticino, an account of the influence of 
France and Italy, the law which orders the liberation of 
the employer on Sunday does not effect the closing of 
stores. Their closing is only voluntary. The best of our 
local laws are those of Bern, St. Gallen, and those of the 
cantons of Zurich and Basle. The laws of this last canton 
and of that of Neuchatel are the only ones on the continent 
which secure for domestic servants from four to six hours 
of liberty on Sunday or in the week. 

Germany has had since 1892 a law of Sunday rest for 
commerce and another since 1895 for industry. The law 
affecting commerce allows stores to be open on Sunday for 
five hours, three before the principal church services and 
two hours after. It is supplemented, in many large cities, 
by local statutes which demand a more complete closing. 
The law dealing with industry demands Sunday rest in 
most mills and manufactories with exceptions according to 
which the workingman has his day of rest sometimes in 
the week and sometimes on Sunday. The Sunday legisla- 
tion was in a process of revision before the war, under 
pressure of Labor Unions which desire a more complete 
rest on Sunday. But this improvement has met with the 
opposition of a prodigious mercantile selfishness on the 
part of the general public and a formidable antagonism 
on the part of employers represented by the Chambers of 
Commerce. Nevertheless, we have the conviction that 
after the war the effort will be renewed and that a solution 
favorable for laborers will be reached. The unions of 
laborers and of commercial employees will be very active 
in asking that Sunday labor be restricted only to cases of 
necessity. It is to be hoped that they may succeed. 

There has been great progress in the domain of rail- 
roads, of postal telegraphs and telephones, but the most 
complete limitation of Sunday work has been with the 
distribution of letters, the service of money orders and of 
parcels post. The number of freight trains running on 



THE WORLD'S SURVEY 221 

Sunday is considerably diminished. The men employed 
in the service of river navigation have no day of rest, and, 
in the ports, there are still great reforms needed in order 
to secure rest for the sailors. 

Austria has issued at different times, and especially in 
1905, legal ordinances upon Sunday rest in commerce and 
in industry, but they are weak and teem with exceptions. 
The postal service has but little restraint and freight 
trains run on Sunday as on other days. Now and then 
the employers have made violent demonstrations to have 
their Sunday work diminished. Most of them only have a 
little freedom on Sunday afternoon. 

In Hungary, it is a little better, even though there is in 
that country also a law enacted in 1891, which is very mild 
and is applied in a very tame way. It is profitable 
especially to the employees of commerce. Protestant 
communities have made efforts toward a better use of 
Sunday. But there is much to be done, and an earnest 
desire to do it, in order to get out of the ruts. An organi- 
zation, under the patronage of the Hungarian Reformed 
Church was formed before the war and will resume the 
work as soon as the war is over. One of the principal 
merits of the existing law is that it guarantees to editors 
and printers of papers their freedom on Sunday. This 
freedom was secured at the end of a strike. 

France has a law, nearly ten years old, whose principal 
article guarantees Sunday rest for people in commerce, 
but it has too many exceptions. It represented a great 
progress in a country where generous ideas easily work 
their way. This law is, however, so defective that already 
fourteen projects of amendment sleep in the drawers of 
the Chamber of Deputies. The Pojralar League, which has 
worked so hard to secure Sunday rest, has unfortunately 
been disbanded as a consequence of the death of the emi- 
nent man vv^ho had created it; Leon Say, de Nordling, 
Cheysson. However, the idea which they have launched 
has survived and Socialists have constituted themselves 



222 SUNDAY THE WORLD'S REST DAY 

its defenders against the general public. The great defect 
of the French law is that it is silent as to the closing of 
stores on Sunday, it looks only after the liberation of 
employees. That law provides no reHef for the employees 
of railroads, or post offices, or telegraphs. Nevertheless, 
these employees have protested and obtained, a good share 
of Sunday rest. Even though all trains, including freight 
trains, run as usual, the great Company of the Paris-Lyon- 
Mediterranean actually grants to its men fifty-two days a 
year, of which one day a month must be Sunday. With 
the post offices the Sunday service in the great cities is 
most often limited to the morning of the day. As to the 
rural postmen, they have no day of rest. As to the mills 
and factories, Sunday rest is provided for by an old law. 
Nevertheless, the work to be done in France is unlimited 
especially in what concerns Sunday trade, the closing of 
the offices of public notaries, the Sunday markets, Sunday 
traffic, etc. 

Belgium has a law of 1905, which has also the defect of 
not making any provision for the closing of stores ; it only 
aims at the liberation of salaried men. A goodly number 
of these leave their employer on Sunday and go to work 
for another. There are crying abuses in this respect for 
which the Belgian Association for Sunday Rest asks 
legislators to devise remedies. Until the present, all has 
been in vain, but, God willing, the struggle is but post- 
poned. The education of the masses is difficult. One 
clashes against customs too long tolerated; however, the 
government of that country has stopped the running of 
thousands of freight trains. It has considerably reduced 
postal service on that day, created the famous postage 
stamp with the little coupon upon which is printed, "Not 
to distribute on Sunday." There is no doubt but that 
the law of commerce, defective as it is, has done great 
good. It will be perfected as soon as circumstances will 
permit. As to industry, it has had its share in the law 
which limits Sunday work. 



THE WORLD'S SURVEY 223 

Denmark had its first law of Sunday rest for commerce 
and industry in 1891, but as it was too mild, tolerating the 
opening of stores on Sunday, it was replaced in 1902 by 
a stricter one. Public services are quite Hmited on Sunday 
and in a general way Denmark, in this respect, is moving 
in the right direction. Popular feelings favor reforms 
concerning Sunday. One mentions with pleasure the fact 
that the law has freed nearly fifty thousand workingmen 
and more than sixty thousand commercial employees on 
Sunday. 

Spain and Portugal: There is in these two countries 
Sunday legislation so unsubstantial that one fails to see 
its value. The Institute of Social Reform of Madrid does 
all it can in favor of the laborers' rest and the Socialist 
party follows the same course. Nevertheless, work on 
Sunday, commerce in all its forms, great markets, military 
reviews and public spectacles are carried on on that day 
upon a large scale. Pubhc services, railroads, post offices, 
etc., work on Sunday as on the other days. The stores are 
open till noon. Some factories are partially closed on 
Sunday, especially for women and children, but the work- 
men may work provided they are given time to go to mass. 
It is to be noticed that bull fights, which up to 1904, had 
been prohibited on the day of rest, had to be restored 
under the pressure of public demand and with the tacit 
assent of the Clergy, which, as a rule, attend them offi- 
cially. The image of the Madona even presides at the 
massacre of bulls. 

Holland has a Sunday legislation dating from 1815. 
One finds it behind the times and incomplete. The Gov- 
ernment has not yet risen to the height of modern needs, 
notwithstanding several congresses held with that end 
in view. However, the Sunday cause is far from 
neglected. Either from the point of view of rest or that 
of sanctification, much is done to preserve what has been 
accomplished and efforts have been made to perfect it. 
The labor of seamen is suppressed in the harbors of 



224 SUNDAY THE WORLD'S REST DAY 

Rotterdam and of Amsterdam. There is a desire to move 
forward. There is, for example, the wish that the means 
of locomotion and of navigation be restrained on Sunday. 
The greater part of the postal service is suppressed ; there 
are fewer postal distributions on Sunday and no money 
order, or parcel post deliveries. Mills and factories, as 
well as the greater part of counting-houses and stores are 
closed. The churches are very favorable to Sabbath re- 
forms, and popular customs favor them. In that respect 
Holland is far more advanced than Germany. 

Italy has, since 1907, a law of Sunday rest. This lav/ 
has caused great progress. Mills and manufactories are 
generally closed on Sunday, commerce has considerably 
decreased on that day, the liberation of toilers on that day 
is largely practiced, but the release of clerks only begins 
at noon. The closing of stores depends upon municipalities 
and on account of that it is precarious and varies much 
according to regions. That is one of the principal defects 
of this law. It has further the fault of excluding from the 
benefits of Sunday rest, the employees of railroads and of 
public services. In the railroads, the post offices and the 
telegraph offices one scarcely knows Sunday rest. The 
sweeping of streets in the cities takes place often on 
Sunday afternoon. There are also public markets on Sun- 
day. Freight trains run on Sunday as usual. Summing 
it all up, Italy has taken long strides forward as to the 
observance of Sunday, but it has much more to do. The 
holidays of saints are as in most Catholic countries, more 
honored than the Lord's Day. 

In Norway the Sunday cause is more advanced in the 
habits of the country. The spirit of the population is 
very favorable to the observance of the day, and family 
life there is very much developed. The public service is 
subject to restrictions on Sunday. There are no deliv- 
eries of letters, the employees of railroads have one free 
Sunday in two or three, and street cars run only in the 
afternoon on Sunday. Manufactories, especially since 



THE WORLD'S SURVEY 225 

the law of 1909, are deserted on that day. The most 
characteristic law of the country is that which entails 
the complete closing of places where alcoholic drinks are 
sold from Saturday evening at six o'clock until eight 
o'clock on Monday morning. That is a fine example for 
other countries and a good way of safeguarding in a high 
degree the sanctification of Sunday. Arrests on account 
of drunkenness have become very rare on that day. 

In Russia there has been, since 1906, a law establishing 
legal holidays rather than a weekly rest. These holidays 
are about one hundred and even more in the rural districts. 
One may understand therefrom that Sunday rest, as such, 
is almost null and that it is drowned in a maze of festiv- 
ities. This law restrains work in commerce and in- 
dustry for the benefit of religious ceremonies, but it 
admits so many deviations that it has little value. Besides, 
the municipalities do what they please and before the 
present war, the abuses and the disorders which resulted 
from the invasion of saloons on the days of rest, could not 
render those days desirable. 

In Finland, on the other hand, Sunday is generally 
appreciated and respected. A law of June, 1908, forbids 
the night and the Sunday work of bakeries. This Sunday 
rest must extend over 36 hours. Nowhere, we believe, 
have the bakers been so favored. 

Sweden. In this country there is neither organizations 
or especial law for Sunday rest ; it is the penal code that 
forbids Sunday work, excepting cases of necessity, and 
this is for commerce as for industry. Postal, telegraphic, 
and telephonic service is very much restricted on Sunday. 
Saloons are closed and that is of immense benefit. It is 
thought in Sweden that the general traffic of railroads 
could still further be diminished even though it is more 
hmited than during the week. Sunday rest has the strong 
support of the National Church and it is very much in- 
grained in the customs of the people. In that respect, 
Sweden and Norway are the most privileged countries of 



226 SUNDAY THE WORLD'S REST DAY 

the Continent. There can be no public amusements or 
celebrations during the time of the principal religious 
services in those two countries. 

We will pass over in silence the Balkan States. In 
Servia, Bulgaria and Roumania everything remains to be 
done. In this last country there are annually forty re- 
ligious holidays to take the place of so many working days 
and that renders Sunday superfluous. In 1909, there was 
in Greece an attempt at legislation so timid that we can 
hardly understand its utility. However, we must notice 
that this law has caused the barber shops to be closed and 
that it forbids the publication of newspapers on Sunday. 
It has benefited but a small number of salaried people and 
it can be applied only in Athens, in the Pirens and in Volo. 

Ill 

To this bird's eye view of the Continent, we will add a 
few supplementary reflexions. A sage of antiquity has 
said, "Nothing is done so long as something remains to be 
done." Now about us there not only remains something, 
but considerable to do. The social and moral miseries 
which spring from the profanation of Sunday do not per- 
mit us to fold our arms with satisfaction. 

1. As it is evident from what precedes, several European 
nations have not even a law which demands the closing of 
stores and counting-houses on Sunday (France, Belgium, 
Spain, Portugal, the cantons of Vaud and of Geneva) » 
happily custom sometimes makes up for it in a measure, 
but it is insufficient. In other countries (Germany, Aus- 
tria, Hungary, Italy) this closing is but partial and very 
incomplete. That is a great cause of our wretched Sun- 
days which affect so deeply our family and our religious 
life. 

2. A more serious cause which acts with great inten- 
sity upon almost all the European continent, except in 
Sweden and Norway, is the unlimited sale of alcoholic 
drinks on Sunday. There is at this point an abuse which 



THE WORLD'S SURVEY 227 

contributes largely to the demoralization of our popula- 
tions, which deprives a considerable number of men and 
women of their legitimate rest, which multiplies legal 
offenses on that day, ever becomes a social and domestic 
public danger, helps to the development of the most 
shameful passions and paganizes our Sundays by making 
them the day of sin and of all sins. 

3. We must also struggle against the invasion of cele- 
brations, of sports, of parties on Sunday, often with the 
use of the services of transportation. Church attendance 
suffers greatly from this fever of amusements which 
assumes, more and more, alarming proportions. Our Sun- 
days are too much dissipated instead of being sanctified 
so that we need not be astonished if the good seed of the 
Gospel bears so little fruit. It falls upon a ground where 
it cannot take root because that for many of our people 
mediation becomes so rare, if not impossible. What 
renders so many vain distractions so perilous, is that 
generally they compete with public worship and are un- 
happily a proof of the little influence of the churches upon 
public life. This immoderate thirst for pleasures is the 
great danger of the future and in most of the countries of 
Europe it would be a great gain to obtain the freedom of 
Sunday mornings. 

4. The rest for sailors is also necessary and one of the 
most difficult to win. These men have generally a very 
hard life, and at least when they are in port they ought to 
be brought back as much as possible to a normal life from 
a social and religious point of view. In maritime cities, 
temptations and excesses of all kinds are for them a most 
fatal snare for the body and for the soul. There is a very 
important mission which the Christian churches should 
take up, and but very little has been done in that direction. 
One ought to have the mutual help of the State — the 
State to give Sunday to these tired men — and the co-opera- 
tion of the churches to work for their moral and spiritual 
good. 



228 SUNDAY THE WORLD'S REST DAY 

5. Finally, we cannot proclaim with sufficient force 
the imperative necessity for Christian churches to give 
us their help. Sunday societies are rare in our Continental 
Europe, much too rare as we have already shown, they are 
also too feeble by themselves to exert a sufficiently ener- 
getic and continuous action upon legislative bodies, au- 
thorities and the public. The churches have multiplied. 
One finds them everywhere, but they should be more alive 
and active for the social and religious interests of the 
masses. 

For a long time we have had the conviction that every 
church should have its committee for the sanctification 
of Sunday. That would promote the sanctification of 
lives and of souls, show them the ascending way that leads 
to God and causes them to sigh for a religious revival 
without which our churches languish in the practice of a 
vain routine. These synodical and parishional committees 
for Sunday would have relations with especial Sunday 
committees which would furnish them literature for pro- 
paganda, especial documents, lectures or preachers upon 
this subject. The especial Sunday committees would feel 
encouraged in their pioneer work with the authorities so 
as to obtain necessary reformis on behalf of Sunday rest 
and freedom of laborers. These committees would see 
that the Sunday cause was held up in their midst, from 
time to time. 

Unfortunately, there are many churches and parishes 
in which the note of Sunday rest and sanctification is 
rarely sounded. For several years we have wished that 
every church should have its Sunday on Sunday, that is 
during which that subject would be treated in a special 
manner in the sermon, at the Sunday School or in a lecture 
with collection at the end for the furtherance of the 
general work. But so far, our voice has almost resounded 
in a wilderness, except in some French churches, in those 
of the canton of Bern and in the Waldensian valleys of 
Piedmont. For that we thank the initiators. 



THE WORLD'S SURVEY 229 

6. Now we will say to all the friends of Sunday. Do 
you not see that there is a missionary work to be done for 
the European continent which exceeds the resources of 
those bearing the brunt of it. Would it not be humihating 
to see this work disappear, or reduced to a limited action 
in Switzerland ? We place this upon the conscience of all 
good men, and especially of all those who believe in the 
divine institution of the day of rest for man at all times 
and in all places. We close, urging them to sustain the 
International Committee, which has had its seat in Geneva 
since 1876, the Committee which has done much for this 
cause among the neighboring nations and which only asks 
to continue, but which by the death of its principal sup- 
porters, as well as unfortunate political and financial cir- 
cumstances, is actually and in spite of itself almost para- 
lyzed in its activity. May God help us and by his Spirit 
may He awaken consciences and wills, and convince them 
more and mxore of the high value of the day of rest sancti- 
fied for individuals, families, and nations. 

Geneva, June, 1915. 

THE SUNDAY IDEA IN FRANCE 
By Prof. J. C. Bracq, Litt.D., LL.D. 

French Sundaj^ ideas and practices have generally been 
shocking for English speaking people, who have always 
associated therewith a certain moral corruption and 
asserted that there was a connection between the Sab- 
batic ways of the French and their historic misfortunes. 
All possible contrasts have been drawn, between the quiet 
Sunday of Great Britain and the Sunday of Paris. The 
fact that Paris is not France (in many parts of which 
Sunday, as a day of rest, is well kept) has been overlooked. 
It is not that France has retrograded, but that England 
has moved forward. There was a time when London had 
Sunday amusements. "The English of Shakespeare's 
time," says Philip Gilbert Hamerton, *Vent to theatre on 



230 SUNDAY THE WORLD'S REST DAY 

Sunday ; and after morning service in the churches, they 
enjoyed many active games and recreations, including 
dancing, archery and leaping." 

One of the great obstacles of Sunday observance, in 
bygone days, was the multiplication of religious holidays 
by the Church, and also the economic condition of the 
country, which made the cessation of labor on that day, 
by the masses, a virtual impossibility. It is difficult for us 
to realize what burdens the common people bore then, 
and how they were ground down in the mere struggle for 
a miserable existence. Holidays were put on a par with 
Sundays. Notwithstanding severe laws, never applied, it 
was out of the question for the greater part of the popula- 
tion, half peasant and half serf, to observe both and live. 
As a consequence, people attended one service, then re- 
sumed their work. When on the eve of the French Rev- 
olution, religious faith was at a low ebb, men kept to their 
work, to their pleasures, or to both, though there were 
those who were faithful to the principles of Sunday ob- 
servance. The leaders of the times, swayed by scientific 
ideas, wishing to reform an impossible society, attempted 
to reconstruct everything rationally. To them we owe the 
metric system and other felicitous innovations of the end 
of the Eighteenth Century. In their endeavor to decimal- 
ize time, the day was divided into ten parts, and the week 
into ten days, caWedde cadis. This system, enforced bylaw, 
never excited much enthusiasm, even on the part of the 
upholders. The Republican calendar, as a human creation, 
was a wonderful performance, displaying great ingenuity, 
and even a certain poetry in its nomenclature, but the 
masses clung to the traditional week. They came to realize 
the importance of Sunday both over the innovations of 
Republicans and the religious festal days of the Church. It 
was largely on this account that Napoleon I, through the 
Organic articles, succeeded in banishing all religious holi- 
days but four. No new rehgious festival could henceforth 
be instituted, and Sunday was officially proclaimed as a 



THE WORLD'S SURVEY 231 

day of rest for all employees of public service. The Res- 
tauration enacted several laws good in intent but null in 
effect. The Catholic Clergy in the State-Church were as 
helpless, in spite of their intentions, as they were unpopu- 
lar. The Voltairians, hostile to Catholicism, regarded 
Sunday observance as an irrational and oppressive de- 
mand of the religious power. Not able to see the spiritual, 
the ethical nor even the economic significance of the day, 
they treated it with contempt. They worked on Sunday 
when Robespierre, Napoleon and Louis XVIII could not 
have made them work on Monday. It must be said in 
justice to them, that they did not possess, as we do, so 
many evidences of the reasonableness and benefaction of 
the day. French Protestants, ever mediators between 
the extremes of Catholicism and of Free-Thought, com- 
mended the day by their use of it. They reacted against 
the severe practices of northern Protestants and put some 
cheer and joy into theirs. They have been accused by 
English speaking people of having yielded to dominical 
desecration, but there is scarcely anything more inspiring 
than their victorious resistance. I remem^ber a young 
Protestant who went to Paris to establish himself in that 
city, with scarcely any capital. Having located on rue 
d'Aboukir, he closed his office on Sunday, though all his 
competitors had theirs open. On the next day, his neigh- 
bors laughed at him, and assured him that if he closed on 
Sunday, he might as well close every other day of the 
week. Undaunted, he persevered and had the success 
which his generous courage deserved. He not only made 
a great fortune but to-day, with the exception of a few 
Hebrew stores, no commercial house is open in that street 
on Sunday. 

The leadership in the French Sabbath cause was taken 
up, in Switzerland, by one of the descendants of the 
Huguenots, M. Alexandre Lombard, who displayed such 
enthusiasm and such zeal that he was spoken of as 
Lombard-Dimanche or Sunday-Lombard. Joined by 



232 SUNDAY THE WORLD'S REST DAY 

others, he became the promotor of local groups for the 
conquest of Sunday. With him dimanche, our word for 
Sunday, meaning the Godly Day, was supremely Man's 
Day, and he did all he could to enable man to get his own. 
The Cathohcs had already two societies in France, 
but working largely among their own people. In 1866, he 
established one to forward the same cause. He and his 
colleagues worked in the most praiseworthy way, with 
moderation, with intelligence and charity to win the 
churches, the creedless and the Christless to this cause. 
They visited business men, the civil, the military author- 
ities and reasoned with them. They even tried to obtain 
results, were it only the concession of a few hours per 
week. Their next plea would be for a few hours more. 
They used any and every means within their reach to that 
end — lectures, interviews, correspondence, tracts, litera- 
ture, and other means of moving public opinion. Their goal 
was humanitarian and social, though at bottom, biblical. 
Their ground work was outwardly secular and philan- 
thropic, though Christian. They presented an utiKtarian 
view of their case, but does not Christianity seek the high- 
est use of things and men ? What ever the religion may 
be it is the noblest form of utilitarianism and of prag- 
matism that the world has ever seen. 

Through these men the work soon entered into the great 
world movement, of a common world life, which before the 
present war had expressed itself by over five hundred 
international societies and by two hundred and seventy 
international congresses during the two preceeding years. 
An International Sabbath Association was organized in 
1877. Conferences and Congresses were held in Geneva 
in 1876, in Bern in 1879, in Paris in 1881, when French 
Protestants organized "The French Society for the 
Observance of Sunday." In 1885, Brussels had the benefit 
of one of these gatherings which excited much attention 
on the part of the public. 

In France, the movement was carried onward by the 



THE WORLD'S SURVEY 233 

great social and philanthropic impulse, which had long 
been affecting society. Every class was interested in 
alleviating the hardships of the toiling masses. Sunday 
labor appeared like a needless, heavy link added to their 
chains. Furthermore, the economic improvement, which 
had taken place in the conditions of the laborers, increase 
of wages and relative shrinking in the price of the essen- 
tials of life, enabled them to lose their Sunday income, if 
necessary. Also, our Free-Thinkers began to see that 
what they had considered an ''invention of priestcraft," 
a means of religious subjection, was a priceless boon for 
man. The advent of this consciousness was gradual but 
potent. It became a factor of social reform and of politics. 
To celebrate the hundredth anniversary of the French 
Revolution, France had her great exhibition of 1889. The 
Sunday cause had so progressed that the Minister of 
Commerce gave it a place in that memorable centennial. 
The Exposition, from the nature of the case, was in a 
large measure retrospective. Much that could not be the 
object of an exhibition was brought out by a series of 
international congresses, which made great philosophical, 
scientific, sociological, and moral questions intrinsic parts 
of a Fair. 'The International Congress of Weekly Rest" 
was one of these international assizes. It was particularly 
impressive, and its success surpassed the most sanguine 
expectations of its friends. It showed the strength of the 
movement, taken up by secular agencies, and yet largely 
under the leadership of religious men. Protestants and 
Catholics were happy to co-operate in a cause, dear to 
them, which had recently leaped into favor, and which by 
its very development, was an incentive to greater religious 
efforts. The character and distinction of a philosopher 
like Jules Simon, of an economist like Leon Say and other 
well known philanthropists, who were foremost in it, 
produced a strong impression. It was generally demon- 
strated with sound arguments, constantly asserted and 
reasserted that economic interests, wisely considered, lead 



234 SUNDAY THE WORLD'S REST DAY 

to the observance of Sunday. The Congress took practical 
steps for the immediate extension of the work and its co- 
ordination with the vital force of the country. As a tangi- 
ble result, the Sunday question was taken up by a most 
notable gathering of priests, at the Sacerdotal Congress 
of Bourges, and at a Builders' Congress. A 'Topular Sun- 
day League" was founded by Jules Simon. Some of the 
churches had their interest strengthened and their knowl- 
edge of the ethics and of the economics of the Sunday 
question deepened and they came to realize that, apart 
from the religious aspects of the problem, the whole 
matter is a question of social sanitation and social justice. 

The mi-ovement was so accelerated that when, eleven 
years later, a new congress was held in the same city, con- 
ditions were scarcely the same. That of 1889 did not 
represent a great cohesive force, but that of 1900 did. It 
was sustained by priests, pastors, bishops, philanthropists, 
and sociologists. The Government, anti-clerical, and 
slightly anti-religious, had not allowed the first inter- 
national congress to be called ''Congress of Sunday Rest," 
that would have been a virtual recognition of its religious 
aspect. But this time it approved. The fusion of the 
essentials of the secular and religious ideals of those com- 
peting for Sunday rest was complete. The meetings gave 
the impression that not only was the cause advancing, 
but that it was vitally related to most of the great social 
problems, such as the housing of laborers, the treatment 
of insanity, intemperance, and pauperism, which hitherto 
had been absolutely considered by themselves. The two 
international congresses were not only occasions for the 
friends of Sunday rest to become conscious of the extent 
of their forces, but occasions for every possible discussion 
of every possible phase of the dominical question, and 
these discussions themselves, for the people at large, were 
revelations of facts and possibilities new to them and of 
telling social importance. 

The Sunday movement was also accelerated by the great 



THE WORLD'S SURVEY 235 

current of socialization which has become so potent under 
the RepubHc. The facihty with which men organize and 
group, is one of the marked traits of our recent 
social life. Many of the societies organized of late years, 
have taken up the Sunday question as correlated to or as 
a part of their own. In this way the idea of Sunday has 
radiated through the country as a practical possibility. 
Often the abuses of Sunday labor brought the attention 
of the public to those of week days. Thus as late as 1896 
clerks in large stores of the city of Havre still worked 
between fourteen and sixteen hours per day. Employers 
and employees came to see — at least many of them — that 
what they had considered impossible in former years was 
practical now. The dominical idea came to have such a 
hold upon organizations of laborers and of political parties 
that leaders were forced — and happy to be forced — to do 
something. In 1889, the House of Deputies voted a weekly 
day of rest for working women, rather, perhaps, because 
they would be the mothers of coming generations than 
because of Sunday considerations, but both motives doubt- 
less brought about this result. In 1892, the Parliament 
extended the law so as to cover the case of children as w^ell 
as that of women. In 1902, the Radicals and Sociahsts, 
backed by labor unions, carried the day in the lower house 
with a bill prohibiting the employment of workers during 
more than six days a week, giving preference to Sunday 
as the day of rest. They were bound to carry the day, for 
the Sunday problem had not only become national but 
European. Deputies and Senators were not only forced to 
advance by their constituencies, but also by the action of 
other people voting important Sunday laws. Hungary 
had hers in 1891, Germany in 1895, Denmark in 1902, 
Austria and Belgium in 1905, Russia in 1906, Italy in 1907, 
Norway and Greece in 1909. In 1906, the French Parlia- 
ment voted, with large majorities, the law entitling most 
employees to their weekly, if not always the Sunday rest. 
The law has some important exceptions, and in many 



236 SUNDAY THE WORLD'S REST DAY 

instances it will remain a dead letter, but even so, it is a 
great gain. It is a national assertion that man should not 
be condemned to eternal toil — that he has passed the stage 
when he could be considered as a machine required to give 
so much work until it became old human junk — that 
instead of three hundred and sixty-five days of labor 
required by his economic environments and the tolerance 
of the law, he now is entitled to fifty-two for his own self 
— that as in order to make a spiritual use of the day it 
must primarily be his, the Frenchman has been put legally 
into possession of his potential birth-right to a spiritual 
use of the day. 

When this law was passed, the best elements of the 
nation felt that this was a just step forward. Public 
opinion was so strong that the railroads, which were not 
included in the provisions of the law, were compelled to 
grant their two hundred and eighty thousand employees, 
fifty-two days of rest a year. Some Paris merchants os- 
tensibly opposed the application of the new act by illegally 
opening their stores, but labor organizations, using meth- 
ods later on imitated by English suffragettes, put an end 
to this opposition. The worst obstacles to the application 
of the law will come from the greed of some of the men, 
but one fact in its favor is that among toilers, it is the 
rankest heresy not to stand for the workingman's Sunday. 
Many corporate organizations are of the same mind. 
Leagues of consumers discourage buying in stores on Sun- 
day and encourage boycotting those that are open. The 
Sunday League has disappeared, but non-SalDbatarian 
agencies do much of its work. Many of the leaguers seemed 
to think that when the law was voted, their work was done. 
Be that as it may, the law has the endorsement of leading 
Catholics, Protestants and Free-Thinkers alike. It is the 
outcome of a feeling of solidarity w^hich more and more 
forces every man to realize that he is his "brother's 
keeper." It is a part of the altruistic movement which 
impels men to seek their own safety in help to others. It 



THE WORLD'S SURVEY 237 

has come with a change of social atmosphere as potent as 
the law itself, and therein lies much of its power. The 
Sunday rest idea has nearly won the day, but the spirit- 
ualization of it, vitally related with that of the other six 
days of the week, will depend upon the churches. Here 
no law of Parliament can avail anything. Sunday work 
and disregard of the religious Sunday are common enough, 
but they are in violation of the law and opposed to the 
rising tide of popular sentiment. . 



■ SUNDAY IN FRANCE 
By Hubert Valleroux 
Paris, France 

The reply of 'The Association for the Rest and the 
Sanctification of the Sabbath" : 

I. ''What are the organizations established in your 
country in the interests of Sunday observance?" 

There does not exist, to our knowledge, any organiza- 
tion having for its special aim the proper use of Sunday, 
but there are those engaged in promoting dominical rest. 
There are two principal ones : the association giving this 
report, organized in 1853, and another association of the 
same date called "Dominical Work in France," with head- 
quarters in Lyons. These two associations are Catholic, 
and are interested in the spiritual obser^^ance of Sunday 
as much as in the day for rest. 

There is also the French Protestant Society for the 
Observance of the Sabbath, whose principal committee is 
in Paris and which works especially among the Reformed 
Churches of France. 

A third association, called "Popular League for Sunday 
Rest," existed from 1889 to 1910. It differed from the 
two preceding in not giving attention to religious matters. 

Other associations are interested in the Sabbath ques- 
tion, but that is not their chief object. Especially to be 



238 SUNDAY THE WORLD'S REST DAY 

noticed among them are 'The Society of Christian Pro- 
prietors" and 'The League of Buyers." 

II. "Does your country have a law for the protection of 
the Sabbath? If so, what are its principal provisions?" 

Concerning legislation we have in France, in the first 
place, one of the Organic Articles of the Concordat (1802) 
providing that Sunday rest should be assured to all offi- 
cials and employees of the State. This provision has been 
retained by the act called ''Law of Separation" which has 
abrogated the Concordat. It is in accordance with this 
law that public establishments, administrative offices, 
schools, etc., are closed on Sundays and the holidays recog- 
nized by the Concordat, there being four in the year. 

This law concerns public affairs. For the benefit of pri- 
vate citizens, the law of July 13, 1906, was enacted, which 
provides, in theory, that employees in branches of indus- 
try and commerce — except agriculture and domestic ser- 
vice, railroad employees, and clerks of ministerial offices, 
notaries, etc., to whom it does not apply — ought to have 
one day in seven for rest, the law is called "The Law of 
Weekly Rest," and this rest should take place, in theory, 
on Sunday. 

The law applies to salaried persons only, and not to 
those who work or sell for themselves, nor to members of 
their families. An employer is also forbidden to require 
seven days of work a week of an employee, but the em- 
ployee may work on the seventh day for himself or for 
another employer. 

Exceptions to the general rules are numerous. Some 
are written in the law, others are made by public officials, 
principally prefects who are permitted by the law so to do. 

III. "Has this legislation been progressive and if so in 
what respect?" 

The law of 1906, from the beginning, has been regarded 
as very imperfect; it is subject to various interpretations. 
Parliament agreed nine months after the law was passed 
that it should be modified without delay, but this has 



THE WORLD'S SURVEY 239 

never been done. The executive and legal tendency is to 
minimize the requirements of the law, and to increase the 
number of exceptions. It should be said that the law is 
often transgressed in workshops of the state, and of 
municipalities to which, however, it is applicable. 

IV. ''What means are employed in your country to pro- 
mote the cause of dominical rest V 

Two tendencies are found among the upholders of the 
Sunday cause. One group has hope only in the law and in 
the government. They ask continually that the law of 
1906 be reformed, and that the government be willing to 
manifest activity in the cause, which has never been ap- 
parent. They are very v/orthy people who would be con- 
tent to have everything go well, but on condition that they 
are asked to do nothing and have no trouble. 

Others think that one should act for himself, and that 
faith without works is not sincere. Moreover, because of 
the little that the law and administrative rulings, indif- 
ferently followed, have accomplished, they band them- 
selves together to observe Sabbath rest and to require 
those dependent upon them to observe it also. They agree 
not to work nor to ask others to work on Sunday, directly 
or indirectly, and to demand of their farmers, tenants, 
etc., the observance of the day. They organize ''Leagues 
of Buyers,'' promising not to make purchases on Sunday, 
and recommending their patrons to the heads of industry 
and commerce who observe Sunday. They furthermore 
use lectures, tracts, etc., to promote the cause. Each of 
the two Catholic associations mentioned above publish 
monthly or bi-monthly bulletins. 

V. "What is the general attitude of the public towards 
this cause?" 

The attitude of the public varies according to environ- 
ment and occupation. For certain corporations, clerks of 
stores, for example, which are numerous in large centres, 
the question becomes a personal and serious one. For 
them, the public at large is wrong not to be disturbed by 



240 SUNDAY THE WORLD'S REST DAY 

a thing that does not touch them personally. The public 
has been interested in the question on a few rare occasions 
when it was heard either in the street or in Parliament, 
but what one finds among the masses is indifference, and 
the great difficulty is to overcome it. 

In order to understand this, one must remember that 
the weakening of religious faith, in our country, has 
singularly diminished the respect for and even the knowl- 
edge of the Commandments of God, so much so that ma- 
terial considerations alone dominate and stimulate the 
public mind. 

VI. 'What is the attitude of the churches?'' 

There is no year when we do not have one or m.ore pas- 
toral letters recommending the observance of the Sab- 
bath. Many priests promote the organization, in their 
parishes, of Sabbath associations. The priest in the im- 
portant parish of St. Sulpice, Paris, is prominently at the 
head of various organizations which have been founded 
and which labor in the interest of this observance, particu- 
larly as regards the food supply. The clergy work volun- 
tarily in this line, but we must not forget the difficult situ- 
ation in which they are placed. I limit myself here to 
speaking of the clergy of my church (Catholic) . 

VII. ''What reforms do you consider the most urgent?" 
A change in the public mind. It is certainly difficult, 

but it is the most necessary, for Sabbath observance is, 
above all, an individual aft'air. The law may be useful, 
above all in the matter of public services where private 
initiative is powerless, but it will never accomplish so 
much as that initiative, and yet we have seen, after the 
law of 1906, many numbers of Sabbath Leagues abandon 
them, saying, "A law is voted, we have now to concern 
ourselves with nothing." This great number of deser- 
tions was the principal cause of the ruin of the important 
"League populaire." However, the law has helped but 
little. Even the observance of the law cannot accomplish 
much without the co-operation of private effort. It is, 



THE WORLD'S SURVEY 241 

then, truly a change of mind that we must hope for and 
seek. 

It would be fitting if the magistrates, whose influence is 
so great in our country, should cease to give the example 
of the violation of Sabbath rest. 

VIII. "What is the situation in your country con- 
cerning : 

(a) "Public amusements on Sunday?" 

This is the lamentable part of our subject. Sunday is 
considered by the masses to be a day for amusement. A 
senator said in the debate that preceded the adoption of 
the law of 1906, "It is the day for voting.'^ The ballot is 
seldom cast on Sunday, but pleasure always returns on 
that day. It is the well determined plan of a powerful 
sect. Free-masons, to destroy the Christian spirit among 
the populace by multiplying festivals and celebrations of 
all sorts to attract the public and to cause people to forget 
the road to the church, and their religious duties, "We 
will empty the church by attracting people elsewhere." 
Theatres and places of amusement of all kinds are largely 
open and patronized on Sunday. 

It is sad to be obliged to state that those who are active 
in this work have, as auxiliaries, public officers who 
arrange all official festivities for Sunday. The visits of 
President or of Ministers, inaugurations, etc, all take 
place on Sunday. On such occasions civil officials and sol- 
diers must be present often from the morning. For either 
no religious services are possible. It is what took place, 
for example, at the time of the visit of the Minister of War 
(M. Berteau) to Bordeaux, Easter Sunday, 1905. More- 
over, the President of the Republic was present Easter 
Sunday, 1910, at the races at Longchamps. To be sure, 
officials were not required to be there, but their presence 
was a great incentive to the public and a sad example. 

La Revue of July 14th, at Longchamps, which attracts 
so many people, took place on Sunday in 1912, and on that 
day no soldier was able to fulfil his religious duties. It 



242 SUNDAY THE WORLD'S REST DAY 

would have been easy, however, to postpone the Revue to 
the Monday following, it being a holiday. Our Parliament 
has convened several times on Sunday — in case of need, 
twice in one day — even after it had voted the law enjoin- 
ing individuals to respect, at least to a certain degree, 
Sabbath rest. 

Automobile races, and now aeroplane races, which at- 
tract crowds, always take place on Sunday. The day of 
the Paris-Madrid auto race, Sunday, May 24, 1903, the 
main route from Paris to Bordeaux was absolutely closed 
to traffic so that the faithful on one side of the road, whose 
church was on the other side, could not perform their 
religious duties. This is what becomes of Sunday with 
the complicity of the magistrates. 

(b) "Concerning drinking-places ?" 

Saloons may remain open every Sunday on condition that 
the attendants take their weekly rest by replacing each 
other, an arrangement which is very difficult to control. 

It is difficult to refrain from calling attention to the just 
complaints which this legislation, exceedingly favorable to 
saloons, calls forth: *T am obliged to close on Sunday," 
said a baker at a hearing, ''and yet I furnish provisions 
that are indispensable to life, while opposite me a 'pois- 
oner' may keep his shop open as long as he wishes." The 
number of saloons (nearly 50,000) becomes still more dan- 
gerous with this kind of legislation. 

A law of 1814 ordered the closing of saloons at the hour 
of service in small communities of less than 5,000 inhabi- 
tants. This law, disregarded after 1830, was abrogated 
in 1881. 

(c) "Postal, telegraph and telephone service?" 
The postal service, as also the telegraph and telephone, 

are under State control. The provisions of the law, which 
have, as an end, to obtain rest for the employees during 
the morning of Sunday, are carried out differently in dif- 
ferent locahties. Thus in large cities, notably in Paris, 
post offices, except a small number, are closed at eleven 



THE WORLD'S SURVEY 243 

o'clock, and from that moment there is no delivery or col- 
lection of mail. In small places, the post mistress (women 
are generally em.ployed) are required to wait the return 
of the postman whose morning route is usually very long. 
In those places there is a certain number of agents, con- 
sequently, who cannot perform their religious duties, ser- 
vices being ended when they are free. A demand has 
often been made to have the distribution of letters on Sun- 
day morning suppressed and the post office closed, except 
in large centres, but without avail. The condition of these 
agents has been greatly improved during the last twenty 
years in regard to those matters. 

(d) "Concerning the railroads ?" 

We have a railroad system in France belonging to the 
State, the old and the new, with five large private com- 
panies, six before the purchase of I'Ouest by the State. 
These companies, independent in principle, are, however, 
in fact, under the control of public officials in many things, 
such as the running of trains, changing of time-tables, etc. 

We have seen that railroad employees were not consid- 
ered by the law of 1906, that is to say, no legal protection 
existed for them. But the large companies declared in 
1907 (the company of TOuest not having been purchased 
was among the number) that they would give to their 
employees in the future rest days, corresponding to fifty- 
two Sundays. This rest was already assured on Sunday 
to employees of workshops, stores and offices; it will be 
given, on Sunday, as far as possible, to railroad men. 

Passenger trains run on Sundays as on other days ; in 
the neighborhood of large cities there is a larger number 
required to meet the demands of a population desirous of 
leaving the city on rest days. It is, therefore, not possible 
to diminish the work of employees on that day; on the 
contrary, their number has been increased, and this has 
resulted in a considerable increase in the expenses of the 
company. 

As to merchandise : "perishable goods" are received on 



244 SUNDAY THE WORLD'S REST DAY 

passenger trains. The number of ordinary trains is re- 
duced and freight stations are closed. 

It should be said that this last rule is, in practice, not 
always carried out. For one reason, stations in small 
localities combine express and freight service. Agents 
cannot, then, profit by the privilege given to freight train 
service only. In consequence all sorts of tolerance is prac- 
ticed. Then, too, merchandise trains that ought not to 
run on Sunday are run. The horrible accident of San j on 
(Sunday, August 14, 1910) occurred on one of the rail- 
roads belonging to the State, because a passenger train 
between Bordeaux and Rogan ran into a freight train that 
should not have been sent out on that day. 

In our modern economic situation it is impossible to 
procure Sunday rest for the majority of the employees of 
railroads ; they can only be given the equivalent. The situ- 
ation is the same for tramways, omnibuses, etc., with this 
annoyance for the employee, that the transportation of 
merchandise does not count and traffic is particularly 
heavy on Sunday. The population of our modern cities 
cannot be denied the pleasure and comfort of going from 
home on Sunday, nor the means of doing so. 

(e) ''Sunday rest in factories and manufactories?" 

Sunday rest existed before the law of 1906 in factories 
and important workshops (except, of course, in shops 
where fire must be kept up) and even in some smaller 
ones; but in very small shops it is not observed because 
the employer works there alone, assisted only by members 
of his family. 

In shops or yards where work on building materials is 
done the observance of Sunday rest is still worse. There 
is first of all the long established custom : employees and 
workmen agree to work at least in the morning. We have 
already called attention to the sad fact that magistrates, 
whose duty it is to enforce the law, are the first to violate 
it. The attention of the association to which I belong was 
called to a case in a city in the south of France, where the 



THE WORLD'S SURVEY 245 

government was building a theatre and post office. Work 
was done every Sunday, although there was no need of 
haste. 

(/) ''Commerce, stores and offices?" 

Sunday is less observed in retail trade. In large cities 
many shops are closed, either by the will of the tenants, 
or because of the action of the ''League of Buyers," but it 
is almost impossible to close shops where foodstuffs are 
sold. People are used to fresh bread, and consumers will 
have no other; bakers who would offer stale bread would 
be abandoned. A certain number of people would accept 
stale bread, but boarding-house and hotel keepers declare 
that their guests could not do without fresh bread. 

Various attempts have been made to close bakeries. 
One attempt was made in Paris the 8th of October, 1906, 
when all bakeries were closed. There remained open only 
122 shops in 2,156. The difficulties were such that it was 
not tried again. In small towns the same attempts were 
made. Consumers agreed to use stale bread, but bakers, 
after trial, declared that they could not make a double 
amount on Saturday because the fatigue of doing two 
days' work in one was too great. 

Milk, meat and pastry cannot be purchased Saturday 
evening, especially in summer. Briefly, then, earnest 
Christians who, in certain places, as in the parish of St. 
Sulpice, which I have already mentioned, make continual 
and worthy efforts to suppress buying on Sunday, find 
great obstacles in the indifference and selfishness of the 
great mass of consumers. 

In small cities the situation is worse. People of the 
country have, in many places, the bad habit, well rooted, 
of going to town on Sunday to buy their provisions. "How 
can you ask us to close," say the merchants ; "it is our best 
day for selling!" Farmers as well reserve Sunday for 
repairing tools and carts and for shoeing their horses, 
etc. Many of them would not work on Sunday, but they 
find it natural and just to ask others to work. 



246 SUNDAY THE WORLD'S REST DAY 

The offices of public officials, attorneys, sheriffs, law- 
yers, are always, in cities of any importance, closed on 
Sunday. On the other hand, in small places their offices 
are always open because people from the country come for 
consultation on that day, in order not to lose a week day. 
To succeed in closing these offices has been tried and found 
very difficult. 

(g) "Farmers?" 

There is a great diversity in the country. In those places 
where religious faith has disappeared, Sunday is regarded 
as an ordinary day, with this difference, that on that day 
people go more often to saloons, and even to balls if there 
are any to complete the demoralization of youth. In 
places where religious habits have been maintained, people 
do not work on Sunday, but in consequence of a strange 
way of thinking, which we have observed, they willingly 
require others to work and resist all efforts made to 
change their habits. 

It should be noted that some kinds of farm work must 
be done on Sunday, such as the care of cattle, sprinkling, 
picking of flowers, fruits and vegetables, which have 
reached maturity and must be shipped on that day. There 
is also the harvesting of cereals and hay, which, being 
perishable, may be done with the authority of the priest. 
Let us notice in passing that shooting with bow and cross- 
bow, which formerly occupied village people in the late 
afternoon, exists no longer. 



THE LORD'S DAY IN CHINA 
By Rev. John R. Hykes, D.D. 

Shanghai, China 

China has, throughout its long history of more than 
4,000 years, been a Sabbath-less country. It has known 
no weekly day of rest, set apart for worship and devoted 




Emma Dubois 



Christine Mellor 

Edna White 



Louise Gura 
Florence McMillan 



THE WORLD'S SURVEY 247 

to the service of religion. The native rehgions do not 
inculcate any such idea. 

Taoism, the oldest cult known to the Chinese, was 
founded on the teachings of the Sage Laotze, who was 
born 604 B. c. It did not enjoin the recognition or worship 
of a Supreme Intelligence, but taught that "Tao" — "the 
Way" or "correct word" — the highest spiritual ideal of 
mankind — was to be attained by contemplation and retire- 
ment, which were the means of spiritual purification. 
E. H. Parker, in his book on "China and Religion," says 
that "it is Taoism, or rather the ancient natural religion 
as interpreted by Laotze, which really forms the character 
of the gentleman philosopher in China. The impassive- 
ness, stoicism, democratic feeling, contempt for profuse 
deliberation, aversion from Imperial puffery, boastf ulness, 
and military glory which characterize the best Chinese 
minds are Shinto Taoist ... in spirit." These are the 
highest and best fruits of Taoism on human character, and 
they are the result of self -culture quite independent of any 
supernatural influence or help. There was no worship of 
a Supreme Being, even in the days of its greatest glory. 
In the Taoism of the present day, which has departed 
very far from the teaching of its founder, local gods and 
beliefs have been incorporated in its system and it has 
degenerated into lower forms of mysticism and geomancy. 
The low level to which it has fallen from its once high 
estate is shown by the endeavor to find a "pill of immor- 
tality" and the traffic in charms and the designing jug- 
glery of its priests to deceive and fleece the ignorant peo- 
ple. During the "cue-cutting mania" of 1876 they reaped 
a rich harvest off the credulous people by selling charms 
to save their queues, the tails of their cattle and the tail 
feathers of their chickens from being cut off by magic. 
In the palace of the Taoist pope at the Dragon and Tiger 
mountain in Kiangsi is a large room containing many jars 
of all sizes which "The Heavenly Teacher Chang," as he is 
styled, told the writer contained evil spirits which he had 



248 SUNDAY THE WORLD^S REST DAY 

captured and imprisoned! In such a system there is no 
place for a Sabbath. 

The State ReHgion of China, with its wonderful an- 
tiquity, simplicity and purity has nothing in it for the 
common people. The Emperor is the High Priest, the One 
Man who is the vice-regent of Heaven. He alone may 
offer oblations on the altar of Heaven at the Winter sol- 
stice. It is his fault if the people suffer from pestilence, 
drought, flood or famine and he must make atonement by 
prayer and sacrifice. These functions of High Priest have 
now been assumed by the President of the Republic. The 
common people have no part or place in this form of wor- 
ship. The two solstices are the great days of worship and 
there is no recognition of any other days. In the very 
nature of the State Religion there could be no place for a 
day of rest. It is, however, intimately connected with the 
''Sect of the Learned," commonly called Confucianism by 
foreigners, which it is inappropriate to designate as a 
religious sect. It is not a religion, but a system of ethics. 
Confucius avoided religious subjects; he admitted that 
he did not know much about the gods who are above and 
beyond human comprehension. As to the matter of uni- 
versal interest he said, ''Not knowing even life, how can 
we know death ?" He was silent as to the immortality of 
the soul and future rewards and punishments. He never 
taught man's duty to any Supreme Intelligence and said 
pathetically, "He who sins against heaven has none to 
whom he can pray." He discoursed on the merely human 
relations. The people worship their ancestors but not any 
conception of Deity. Confucianism does not teach the 
recognition of a Superior Power which the people are to 
worship and of course there cannot be any day corre- 
sponding to our Sabbath set apart for arid devoted to 
religious exercises. Buddhism is so well known that it is 
not necessary to say that it does not recognize or teach 
the observance of a Sabbath. Its devotees in China wor- 
ship for some utilitarian purpose or material advantage, 



THE WORLD'S SURVEY 249 

such as a safe journey, success in business, recovery from 
sickness, the birth of a male heir. The object of worship 
is not dehvery from sin, building of character, or spiritual 
growth ; and it would be incongruous to devote a regular 
day to the development or cultivation of the spiritual life. 
The utilitarian is the chief object and the attainment of 
nirvana is not sought except by the priests. 

None of the Chinese religions have the observance of a 
Sabbath either for rest or as a day set apart for and 
devoted to religion. They do not recognize any spiritual 
need for the observance of such a custom. 

The Chinese people see no need for setting apart a day 
at regular intervals for attending to the paramount duties 
of religion. Nor do they recognize any physical benefit 
which would come to them from a regular break in their 
unceasing round of toil. They regard the general and local 
festivals as affording quite sufficient relaxation. The 
Chinese New Year affords a universal holiday when the 
shops are shut and business suspended for from three days 
to a month. The time set apart in the spring for the wor- 
ship of ancestors, and the festival of dragon-boats in the 
summer and the two solstices, afford regular times for 
relaxation. But there is no doubt that the grinding round 
of unceasing toil, while producing no disastrous effect, 
detracts from the quality of their work, whether physical 
or mental. 

The Mohammedans introduced a weekly day of rest, 
which falls on our Thursday ; and it is reasonable to sup- 
pose that the colonies of Jews which came to China, at the 
first, observed the Jewish Sabbath; but whatever their 
observance of the weekly day of rest may have been, it 
made no impression upon the people of other faiths. 
Among the Roman Catholics there has been no strict ob- 
servance of the day. Aside from attendance at Mass by 
the more devout, there has been a general neglect of the 
Sabbath. 

It is apparent that the conditions in China, religious and 



250 SUNDAY THE WORLD'S REST DAY 

social, are not favorable to Sabbath observance. The 
various religions, outside of Christianity, do not recognize 
the duty of such observance as we associate with the 
Lord's Day. The people see no necessity for it either on 
account of physical or religious considerations. 

The difficulties in the way of strict Sabbath observance 
are neither few nor small. Custom, which has grown since 
the early dawn of history, is against it. The Chinese have 
their feast days, both general and local, which are the 
universal times for merry-m.aking and relaxation. Aside 
from the three great festivals at the New Year, and in 
the fifth and the eighth moon, there are many other local 
festivals which are observed by all who can afford to do 
so. Of course, I speak of these as times of recreation 
and cessation from the dull, incessant routine of labor. 
They appeal to the people, and such as have no idola- 
trous taint or connection, will continue to be observed by 
the Christians and there is no reason why they should 
not. 

The universal custom in China allows, and as far back 
as we can trace into the remote past, only has allowed the 
recognized festivals as holidays. Employers give these 
days to their employees and they are entitled to no other, 
either by custom or law. Whether a man is working for 
the largest and highest commercial firm, whether he is a 
clerk or assistant in a shop, whether he is a journeyman 
or an apprentice in a manufacturing establishment, large 
or small, or whether he is employed as a farm-hand, me- 
chanic or coolie, he is expected to give his services every 
day except these in the year. No employee can claim ex- 
emption from work on the Sabbath ; and a Christian in the 
service of a heathen master may not, without serious con- 
sequences, drop his work to attend church on Sunday with- 
out the consent of his master, and this is not always pos- 
sible to obtain. A school teacher, in a private school, 
would lose his pupils if he disregarded the universal cus- 
tom which requires him to be in attendance every day in 



THE WORLD'S SURVEY 251 

the year, with the exceptions noted. The hardship this 
works upon Christians in the matter of keeping the Lord's 
day cannot be imagined in Christian countries, where both 
custom and law forbid the performance of the usual work, 
with the exception of works of necessity, on that day. 
In an experience of more than twenty years in evangelistic 
work in the interior I have known of many cases where 
employees were simply unable to keep the day, being for- 
bidden to do so. Some of these were young men bound by 
their parents and they were obliged to keep the contracts 
entered into for them without their consent. There was 
one case of a wheelbarrow hong in which a Christian 
coolie was employed. He was hired out by his master to 
go on a long journey which necessitated his working on 
the Sabbath and he was helpless. He was obliged to work. 
He had no option in the matter, for he could not leave his 
job. There were many other cases of clerks and me- 
chanics who were in the same difficulty. Carpenters, 
masons, painters, etc., are employed by the year and their 
agreements are binding for that time. Besides, their 
employers make their contracts on the basis of their men 
working on Sundays and it would be manifestly unfair for 
them to refuse or fail to do so. 

The Chinese do not agree with the argument, which is 
so convincing to the Westerner, that a weekly rest is nec- 
essary for the continuance of the powers of body and mind 
in man at their full vigor. In countries where the obliga- 
tions of the Sabbath are acknowledged this deduction 
rests upon undoubted facts, but the Chinese seem to be 
differently constituted from ourselves. They can appar- 
ently tax themselves to the utmost continuously without 
suffering any disastrous effects, but they do not work 
either physically or mentally with the same intensity that 
is common among ourselves; but the relatively small 
amount of work accomplished during the long hours of 
every-day application and the wearied condition which is 
manifest show plainly that they are wrong and we are 



252 SUNDAY THE WORLD'S REST DAY 

right in our deductions as to the benefits resulting from 
one day of rest in seven. 

Where the vast majority cease from business and labor, 
as with us, it is not easy for a few to work all the time ; 
so it is not easy where practically all do not cease from 
their usual avocations for some to work only six days in 
the week, owing to the way in which their occupations are 
involved with those of others. The same difficulties are 
encountered in keeping Saturday in countries where the 
Christian Sabbath is observed. I know the case of a 
young man in Shanghai who has been unable to find em- 
ployment in any business firm, because of his insistence 
upon not working on Saturdays. That this is a matter of 
conscience with him does not appeal to the business man 
any more than it would to the Chinese employer in regard 
to Sabbath observance. 

Poverty is another obstacle to keeping the Lord's day. 
The mass of the people are miserably poor. Theirs is a 
hand-to-mouth existence. The failure of one year's crops 
means starvation to the farmer as well as to many others 
in the district. Floods, drought, pestilence seem to have 
been the lot of China. She has suffered from calamities 
to an extent that no other nation has in modern times. 
But, besides this, in many sections of the country unless 
the crops are harvested during the few days of favorable 
weather after they are ripe, they are liable to be destroyed 
by the many days of rain which are sure to follow. This 
would mean hunger and perhaps worse. Can he be blamed 
if the farmer is obliged to work on a Sunday to save his 
ripened crops ? Many mechanics must work every day and 
long hours daily in order to eke out a miserable existence. 
To cease from labor one day, means one day's hunger for 
himself and family ; and at best the life of many of them 
is a miserable existence. 

I remember a blacksmith whose forge was just under 
the windows of a house in which I was living. Night after 
night I heard him hammering away until the small hours 



THE WORLD'S SURVEY 253 

of morning ; and he was back at his work soon after day- 
break. I do not think he averaged more than five hours 
sleep a night. 

The same conditions prevail among a vast multitude of 
hucksters and men engaged in small business. Some 
years ago a cake-peddler, who had served his probation, 
applied for baptism. The missionary in examining him 
asked if he believed that God answers prayer. He replied 
very decidedly that he did. "Give me an instance," said 
the missionary. '1 had one to-day. I started out early 
this morning with my basket of cakes. It was necessary 
that I sell all I had in order that my family might have 
something to eat. I prayed that God would help me to 
sell them early so that I could come to church and receive 
baptism, and He did it.'' The man was baptized and 
became a useful member and proved himself to be an 
earnest and devoted Christian. 

If a shop-keeper closes his store on Sunday the people 
who see the front boards up are apt to think that he has 
become bankrupt and he loses his customers. 

It is true in China as elsewhere that the first converts 
and the great majority of them are from the poorer and 
lower classes. Not many wise, not many noble, not many 
rich in this world's goods, not many in high and influential 
positions have been called; but the poor and lowly have 
accepted the Saviour. The higher classes of society are 
now being reached, and with the increase of their numbers 
the difficulties surrounding this question will be largely 
removed. Their influence is already being felt. 

It has always been a difficult problem to know just hov/ 
to deal with such cases. It is evident that in view of the 
many and real difficulties there are numerous instances 
in which the strict observance of the fourth command- 
ment cannot, at this stage of mission work, be rigidly en- 
forced. On the other hand, there are some cases where 
men have dared to try and keep the Sabbath regardless of 
consequences, and they have undoubtedly been blessed 



254 SUNDAY THE WORLD^S REST DAY 

and helped, although they suffered many hardships for 
conscience' sake. 

Notwithstanding unfavorable conditions and the many 
difficulties in the way of strict observance of the Lord's 
day, much progress has been made during the century of 
Protestant missionary effort in this country. The Prot- 
estant missionaries have wisely continued to hold up to 
the Chinese the highest ideals and requirements of Chris- 
tianity. No man is better than his ideals, and the mis- 
sionary who does not strive to have his converts measure 
up to the highest there is in Christ's teachings is un- 
worthy of the exalted position he occupies. During the 
more than forty years I have been a missionary in China, 
the standard of the spiritual life of the Chinese Christians 
has been raised and marked progress has been made in the 
observance of the Sabbath. The percentage of attendance 
on Divine worship has increased. The converts have 
learned to prize the observance of the Lord's day as a 
great privilege and recognize the blessings which they 
derive from it. 

Parents, in ever-increasing numbers, are taking their 
children to church, dressed in their best, and they are 
being taught the blessed privilege of observing the Lord's 
day. 

A larger proportion are in a position where they can 
comply with the requirements of the Fourth Command- 
ment and with the formation of Christian communities 
which are becoming increasingly independent of their 
heathen neighbours some of the difficulties to the observ- 
ance of the day are disappearing and it is becoming easier. 

In Shanghai and other places native Christians are clos- 
ing their places of business on the Sabbath ; and it is not 
uncommon to see shops on which a sign is displayed every 
Sunday, reading, 'To-day is Sunday. This shop is closed." 

A marked sign of progress is the closing of government 
offices and institutions to business on the Lord's day. This 
is probably due to the desire for a day of rest and there is 



THE WORLD'S SURVEY 255 

doubtless no religious significance in it. A prime minister 
of China under the Manchus once remarked that "Among 
the few really valuable things which foreigners had 
brought to China, the rest of the Sabbath day was one of 
the most desirable ; he often longed for a quiet day." 

Much progress has been made in spreading the informa- 
tion among the Chinese people that the Christian Church 
sets apart one day in seven for the service of religion. Of 
course where Christian churches are established the peo- 
ple naturally know of this custom; but much has been 
done in acquainting the great mass of China's population 
with this Day and its signficance by the hundreds of thou- 
sands of Christian calendars distributed annually through- 
out the length and breadth of the land. In these sheet 
calendars the Sabbath day is designated by a special type 
or colored ink. They have done much to familiarize the 
people with this day and what it means. The name of 
Sunday in Chinese means "The Worship Day," and "Sab- 
bath" is translated "Day of Rest." Both of these names 
are commonly known all over China, and it is a matter of 
general knowledge how the day should be observed by 
Christians. This is a preparation for the time which is 
sure to come when this youngest Republic will officially 
recognize a Day of Rest. 

There can be no difference of opinion as to the needs of 
Sabbath Observance in China. The people as a whole 
need a weekly day of rest from their usual avocations. 
They would not admit this need. But the effect on body 
and mind of the constant grind of work, day after day and 
year after year with practically no cessation is only too 
apparent to one who has lived among this people. The 
appearance of weariness is only too plainly in evidence. 
They are tired, and one is almost forced to believe some- 
times that they were "born tired." The official and the 
literary man turn night into day, or rather there is no dis- 
tinction between night and day in the matter of work 
because most of the twenty-four hours is devoted to it. 



256 SUNDAY THE WORLD'S REST DAY 

The famous viceroy under the late Tsing Dynasty, Chang 
Chih Tung, worked without cessation until he became so 
exhausted that tired nature gave way and he dropped off 
to sleep, but resumed his work immediately he awoke. It 
is said that he kept four or five secretaries busy and that 
when he was unwillingly taking ''tired nature's sweet 
restorer" they were on the tenter -hooks for fear he would 
awake, for when he did he always took up his work where 
he left off. This is a typical, albeit exaggerated case of 
the way many o-f his class labor. The old viceroy was a 
profound scholar and most brilliant writer, but his mind 
could not grasp large problems or master details ; and the 
great enterprises which he inaugurated were failures. 

It is an indisputable fact that the Chinese mechanic or 
laborer cannot do (or does not do) one half the amount 
of work in a given time that a man, accustomed to one 
day's rest in seven will accomplish. The quality of the 
work, too, is inferior. The Chinaman is an exception to 
all rules, but he would undoubtedly be better physically 
and mentally if he were to enjoy the regular, periodical 
rest which has been proved to be essential for the West- 
erner. From a purely scientific standpoint, without any 
reference to its establishment by Divine Command (which 
would not appeal to the non-Christian millions), the ob- 
servance of a regular, periodical day of rest such as the 
Christian Sabbath would be of incalculable benefit to the 
overworked multitudes of China. They need it. They are 
entitled to the periodical seasons of relaxation and repose, 
the necessity for which is inborn in our very constitution. 
There is an inherent right in every human being to the 
restoring influence of Sabbath rest on his powers of body 
and mind, exhausted through six days of anxiety and toil ; 
and nowhere is this need more strongly emphasized than 
among the vast multitudes of China. But a world's rest- 
day was Divinely estabhshed for a higher purpose and to 
meet a greater and spiritual need. The Sabbath is a day 
of rest from toil, not primarily for its beneficent effect 



THE WORLD^S SURVEY 257 

upon our bodies, but to afford the time for uninterrupted 
worship, spiritual improvement and heavenly communion. 
The obhgation to ''keep it holy" is as wide as the human 
race. It was instituted with no limitations of time, or 
race, or nation. The need, too, is universal, and is no- 
where more apparent than in China. Of course the re- 
ligious obligation is only recognized by the Christians and 
its needs will be considered as they apply to them. 

It is needed in building up the family and developing the 
relations which should exist between the different mem- 
bers in Christian families. It has been an almost uni- 
versal custom for the wives and children not to appear at 
the table when the head of the house gave a feast to his 
friends. The man entertained his friends alone, and the 
women did the same. It was the exception for the wives 
and daughters to sit down to the ordinary, every-day 
meals with the men of the household. They waited upon 
the table, if they did not have servants, and ate after the 
''Lords of Creation" had finished. 

In non-Christian families the fathers are so engrossed 
with business or so constantly engaged in work, that the 
religious training of the children is left to the mothers, 
who see that they worship their ancestors at the appointed 
time and burn incense before the idols in the temples on 
special occasions. 

While the indifference to the members of the family and 
the inattention to the children does not obtain among the 
Christians to the same extent as among the heathen, the 
Sabbath with its freedom from the daily toil affords a time 
of weekly re-union, and gives an opportunity for quiet 
social intercourse and for parental instruction and re- 
ligious training which no other day can so well afford. 
One of the needs of Sabbath observance in China is to 
develop and foster ideal family relations. 

In China there is especial need for a regular, set time 
devoted to the exercises of religion, not only public but 
private. The phlegmatic, undemonstrative Chinese have 



258 SUNDAY THE WORLD'S REST DAY 

been thought incapable of attaining a high standard of 
spirituaHty. I think this has been abundantly disproved, 
but there is a' very special need for them to have a day 
separated from the rest that may be devoted to holy pur- 
poses, a day when the soul may be turned Godward and 
enjoy uninterrupted communion with Him, a day of intro- 
spection, intercession, study of God's Word, the cultiva- 
tion of their spiritual nature and the promotion of holi- 
ness in themselves and others. Thus will the Lord's day 
become to them *'The day of hallowed calm; of richest 
memory; of united worship; of spiritual training; of 
holiest service for the Master ; of sublimest outlook." 

THE PRESENT DAY ASPECTS OF SUNDAY OBSERV- 
ANCE IN KIANGSU, CHINA 
By Rev. B. C. Patterson 

Foreign merchants in the treaty ports observe Sunday. 
So the great host of employees enjoys the rest day. 

The customs under Western administrators penalizes 
Sunday traific. These facts have made Sunday widely 
known among the most influential people. 

Outside the treaty ports it is only within recent years 
that there has been any pretense at Sunday observance 
among the people. 

With the republic there came a willingness to adopt 
some of the customs of the great nations. And for a while 
the civil courts were closed on Sunday. A reaction, how- 
ever, soon set in, and now, only in the military and edu- 
cational departments is there any effort to observe a rest 
day. Among non-Christians the day is not called ''rest 
day" or ''worship day," but apparently fearing lest the 
Government should seem to subserve Christianity, it is 
usually called "Star"-day, in accordance with an old mode 
of indicating the seventh day. 

Soldiers are given a Mohammedan or Christian "rest 
day" according to the whim of the commander, 



THE WORLD^S SURVEY 259 

The government schools (and of course the Christian 
schools) observe the usual day. Inasmuch as the schools 
will shape the destiny of the nation, we see in this one of 
the most hopeful aspects of the situation. 

The influence of the Christians is just beginning to be 
felt. They as yet number scarcely one in four thousand, 
yet their influence is out of all proportion. 

Here the old prophet's adage applies : ''Like priest, like 
people." When the missionary has been earnest in this 
matter, the Christians have responded and those members 
who are obedient are the most blessed and are naturally 
the most trustworthy in all matters. 

We have never heard a man who keeps Sunday say he 
regretted it. And we have heard many men gladly testify 
that their financial affairs were in a more prosperous con- 
dition than when they worked seven days in the week. 

THE SABBATH IN SIAM 
By Rev. Robert Irwin 

Siam is fast becoming a modern nation in policy, prog- 
ress, and problems. Social problems are not yet acute but 
they are emerging. So, in a discussion of the Sabbath 
question, it will not be necessary to treat Siam in a class 
by itself. If we can really solve the problem for America 
we solve it for Siam and the rest of the world. This ought 
to give point and incentive to our efforts and the fact that 
we are a little in advance of the problem in some of the 
newer countries should speed up our efforts to finish the 
task in order to prevent forever, if possible, a Siamese 
nation Sabbath problem. I cannot dogmatize on this sub- 
ject. My attitude must be rather that of the small boy, 
questioning. This is easier and safer and, I cannot help 
thinking, more profitable. People like to be asked and they 
hate to be told. Then, too, a doctrine can sometimes be 
injected through the hypoderm.ic syringe of a question. 

What the Sabbath is in Siam can be told in few words. 



260 SUNDAY THE WORLD'S REST DAY 

It is no particular day of the week. The Sabbaths are 
rather moon days than sun days. There are two principal 
and two subordinate Sabbaths a month, at the new moon, 
the full moon, and the middle of the waxing and the 
waning moon. In general, these days are kept by a ces- 
sation from work; shops are closed and many people at- 
tend the monasteries to listen to the reading of the 
Tamms or sacred books, and make offerings. The resem- 
blance of these Sabbaths to those of the Jews is remark- 
able, but perhaps their chief interest to us lies in the fact 
that the Siamese have Sabbaths at all and that they occur 
at about every seven days. It brings us in touch with one 
another. Here is a bit of common ground on which we 
can meet for friendly investigation of our religious ideas 
and practices, a point of vantage for mutual helpfulness. 

Sunday has been a legal holiday in Siam for some years. 
The government and many Siamese business houses are 
closed. An interesting feature of the day, in Bangkok, is 
the weekly sermon on some religious theme by the king 
and which is usually reported in Monday's newspapers, in 
both Siamese and English. It is unfortunate that many 
foreigners from Western lands give little or no recognition 
to the day or use it only for sports. 

The Lord's Day is strictly kept by the Christian Church 
in Siam, now large enough to be recognized by the authori- 
ties. Naturally, the Christians have followed the teach- 
ings and practice of the missionaries in the observance of 
the day, but some of them have gone beyond their teach- 
ers and made the keeping of the Sabbath a test of loyalty 
to Christ. Recently, however, large numbers of Chinese 
have come into the Church in the North Siam Mission and 
the Chinese are not tender of conscience in regard to keep- 
ing the Sabbath. This is likely to make a problem. The 
Church has decided that there shall be only one standard, 
but whether or not they will be able to maintain that 
standard remains to be tested. 

We have in Siam, then, what we may call the Buddhist 



THE WORLD'S SURVEY 261 

Sabbath, Sunday as a legal holiday, in accommodation to 
Western ideas, and the Christian Sabbath, kept on Sunday. 
Under the growing stress of modern life and the inroads 
of Western rationahsm, the sanctity of the Buddhist Sab- 
bath is breaking down and the misuse of the Christian 
Sabbath by white people influences the Siamese against 
adopting it. These two facts lay a burden on the Church 
in Christian lands to solve the problem of the Sabbath and 
to show how it can be adapted to the complex life of to- 
day. It is a difficult task, as we are finding, and perhaps 
it can only be done in connection with the larger problem 
of Christianity itself. But it must be done. It will not 
do to count difficulties except to feel their spur and to 
catch their inspiration to brave and enduring effort. The 
task is urgent, compelling. It will not wait our leisure. 
Siam and other Oriental nations are liquid hot now and 
will run into any mold that appeals to their passion and 
judgment. To capture this generation for Christ and get 
them started in a right observance of the Sabbath is to 
capture the nation. If we lose this generation we lose our 
opportunity for at least the next five, and delay the King- 
dom for an indefinite time. 

PROBLEM OF THE SABBATH 

What is the problem of the Sabbath? It seems to me 
it is two-fold: to find the principle that underlies the 
observance of the day and then to adjust that observance 
to the rest of life in such a way that it will appeal to all 
earnest persons as right and proper. Why a Sabbath at 
all ? Why a particular way of keeping it ? Is not the first 
question answered when we say we need it and God has 
given it to us. We are only demanding what belongs to 
us, to all, like the air and sunshine and social intercourse, 
and the right to work and play and love and worship. And 
is not the second answered by saying that just because we 
are human we have, all the time, to deal with particulars 
or become so general that social arrangements and ad- 



262 SUNDAY THE WORLD'S REST DAY 

justments lose their force ? Particulars are the guy ropes 
that hold us to our place, the details that reduce a general 
proposition to practical handling, the teachers that show 
us our duty and inspire us to do it. Some may have gone 
beyond the need of such helps but a good many of us have 
not. We may, some day. But if a particular day, then a 
particular way of keeping the day and, unless we are 
careful, a whole lot of particulars that will crush out the 
spirit and reduce us to servitude. This has happened more 
than once. 

We must find the principle underlying the observance 
of the day and work out from that. If there is such a 
principle we ought to be able to find it both in nature and 
in Scripture. Now, in the New Testament, the distinct- 
ively Christian Scripture, the teachings are not clear, 
positive and unmistakable. Our Lord reacted against the 
current ideas and practices but neither He nor the apostles 
laid down definite rules for guidance. Was it because they 
could not? Does the observance of the Sabbath come 
under the same general head as worship? 'They that 
worship . . . must worship in spirit and in truth." If 
so, then, time, place, posture, manner, surroundings, ac- 
companiments, are not essentials. Men may worship any- 
where and all the time. God accepts the upright in heart, 
for worship is a matter of the spirit. The physical side 
must be subject to the spiritual and co-operate with it. 
If keeping the Sabbath is a spiritual function then we 
must be careful to keep our emphasis on that side. Legis- 
lation may be necessary to regulate the outward forms of 
the day and its observance so as to guard the rights of all 
but such legislation ought to conform to the spiritual prin- 
ciple and in no case unduly restrict its free action. For, 
the spirit of man is not bound by rules ; the honest spirit 
obeys principles when it sees them. 

There is a broad distinction between the principle of the 
Sabbath in the New Testament and that of the Mosaic 
Sabbath of the Old. Presumably, the Christian Sabbath 



THE WORLD'S SURVEY 263 

is a return to the primal Sabbath, which lies at the heart 
of nature. That was pre-eminently God's day of rest, the 
day when He gave Himself up to the enjoyment of fellow- 
ship with His human family. After the inspired change 
from the seventh to the first day of the week, the Sabbath 
is the Lord's Day in honor of the victory of Jesus over 
death. The necessity and justification of the Mosaic Sab- 
bath lie in the nature of the task Moses was called on to 
perform — to transfer a horde of slaves across a wild 
mountain country to a new land and to make of them such 
a compact and religious nation that they would be capable 
of producing the Saviour of the world. The discipline had 
to be strict and the law rigid because, like all of us, the 
people tended to run to narrow extremes on the one hand 
or to broaden into glittering generalities on the other. 
When the Saviour appeared and revealed the spiritual 
nature of God and the spiritual nature of man it was fit- 
ting that the law should pass away. It had performed its 
function. Henceforth the Spirit of God must have full 
and direct sway. The human spirit in accord with Him 
will regulate the physical life. Christianity, by cutting 
off legal observances, has set us spiritually free. The 
Christian Sabbath really means larger liberty and not 
more restriction. Our fathers could not bear the religious 
legal yoke and neither can we nor the Siamese. The 
Church ought to stand for this liberty, which is not 
hcense. Unfortunately, the judaistic spirit is not yet dead 
in the Christian Church. In one of our Church papers 
last December, a working woman was strongly condemned 
by a number of its readers for knitting on Sunday for the 
relief of the Belgian sufferers, and not long ago a woman 
who kept Sabbath on Saturday was arrested for washing 
on Sunday. Cases like these show a tendency to bring the 
observance of the Christian Sabbath under law, and it 
ought not to be for a moment allowed. In matters of the 
spirit no one has a right to dictate to another. '*To his 
own master he standeth or falleth." It may be question- 



264 SUNDAY THE WORLD'S BEST DAY 

able whether even suggestion or advice on spiritual mat- 
ters is not an impertinence, for ''Who knoweth the spirit 
of a man?" The spirit is private domain. No one may 
enter it ; indeed, no one can. 

"Yes, in the sea of life, inisled. 
With eddying straits between us thrown. 
Dotting its shoreless, watery wild. 
We mortal millions live alone." 

The spirit is God's dwelling place ; who dare intrude ? To 
do so would be like a man of the street breaking into a 
palace to instruct the royal household, right in the pres- 
ence of the King. 

"The Sabbath was made for man and not man for the 
Sabbath.'* Every man ? I should think so ; at least as far 
as he will avail himself of it in accordance with the cor- 
rect principle and without detriment to others. Then, has 
every man the right to determine for himself how he shall 
use the Sabbath or have we the right to settle that ques- 
tion for him, in a general way ? No one can be conscience 
for another ; but this raises the question of the right of the 
state to legislate in matters of conscience. The function of 
government is political. Its duty is to establish and main- 
tain a condition of society in which every person and every 
family shall be safeguarded from wrong and interference 
by any one else and allowed quietly to pursue any lawful 
line of life he may choose. It deals with conduct. When 
God made the Sabbath He was thinking of man, not of an 
institution. Apart from man the Sabbath has no value, 
but in His estimation we need it. The government, which 
is the major part of the people, may take the same view 
and determine that the nation, for the best development 
and efficiency of its subjects, needs to cease the ordinary 
activities for one day in seven. Every one who believes in 
the government at all will concede its right to do this. 
But, if its right, then its duty. This would not be pater- 
nalism but good business. In enacting such a law, it would 



THE WORLD'S SURVEY 265 

of course take into consideration all shades of opinion and 
interests and provide for them, if possible, but if any one 
has to suffer inconvenience and even loss in consequence, 
it is no more than minorities have to endure in the pas- 
sage of any law. Every law curtails some one's practice. 
It just means that, while every one has the right to his 
own religious opinions and to worship in his own way, the 
principle of religious liberty has limits, as every other 
kind of liberty and, indeed, everything else in a republic 
has. The greatest good to the greatest number is the law. 
Majorities rule. Every one has to adjust his practice to 
suit the convenience of a majority of his neighbors, or at 
least so as not to conflict very seriously with it. If it were 
not so, a handful of eccentrics could easily destroy the 
comfort and business of a whole community. There must, 
however, be a principle of universal application that, if 
correctly applied, will produce only good for everybody— 
Suffering means wrong somewhere. It would seem of the 
utmost importance to work down, or up, to this principle 
and to state it so clearly and simply, dropping out all non- 
essential elements, that all persons will gladly accept it. 
The other part of the problem, the time element and the 
nature of the observance, will then be easier. 

When the correct principle is found the Sabbath will 
probably fit into the rest of life as the v/ater fits the fish 
or the air our lungs. Life is a unit ; diverse indeed, but all 
the elements needed to make it perfect. It seems to have 
two sides, just as in nature things go in pairs or multiples 
of two: storm and calm, continent and ocean, fire and 
water, male and female, secular and sacred, work and play, 
hand and tool, upper and lower. One was made for the 
other ; one could not exist without the other, or be a mere 
ghost of itself. A perfect world consists of the exact 
arrangement of all its myriad co-ordinations. Probably, a 
perfect life consists likewise in the exact arrangement of 
all the elements that enter into its composition. 

Notice the two suggestions there, "all the elements" 



266 SUNDAY THE WORLD'S REST DAY 

and "exact arrangement." If we are to have a correct and 
permanent solution of the Sabbath problem we must look 
at all sides and neglect no class of persons, just as to get 
the answer to a sum in arithmetic we have to take in all 
the factors. 

Every one may now be partial, some striving for the 
rights of the Sabbath and others withstanding them as an 
infringement of their rights. If all classes could get 
together in a fraternal spirit and talk it over we would 
likely find our mutual relations and adjust ourselves to 
them. We would come to understand one another, har- 
mony would result and there would be hope of reaching 
some conclusion. We ought not to take for granted that 
it is impossible to get together. That is the very spirit of 
the day in all sorts of civic and social matters, and great 
results nearly always follow. At the very least, they find 
that they can work together for a common end because 
they find that they have a common interest. All men are 
religious some way ; nearly all want to worship, so all are 
interested in a Sabbath of some kind. It may not be 
feasible for all to have the same day nor any one whole 
day in seven for rest and worship. Ministers, doctors, 
nurses, mothers, and some others are on duty seven days 
a week. It ought to be feasible for all to have one seventh 
of the time. All are entitled to that. But why restrict 
ourselves to any particular day or to any one whole day ? 
Why would not two half days a week be just as good ? Or 
four quarter days? If a larger force of ministers would 
be needed, could not the Church furnish them? Or bet- 
ter, could it not utilize the laity for larger service? In 
Siam there are only nine ordained ministers but multi- 
tudes of elders, and every member is supposed to be a 
workman on duty. There is enough talent now dormant 
in the Church to provide worship and spiritual care for 
seven Sabbaths a week, if that should be necessary, or 
fourteen, or perhaps twenty-one. The whole question 
should be torn to bits and shaken up in a hat, then laid 



THE WORLD'S SURVEY 267 

out for new arrangement. It is the only way to get to the 
bottom of it. We are such creatures of habit and the most 
progressive of us so conservative on some matters that 
without knowing it we are really blind. A gathering of 
the representatives of all classes would be able to get a 
complete view of the needs of all and when that is 
obtained it is not unlikely that it will be found easy to 
provide for them. At any rate, the whole complex life of 
humanity must be taken into account and a Sabbath 
evolved that will meet the needs of all. 

Then, we need to give some thought to the other side of 
the Sabbath question. Rest is only possible or right to 
those who work. The ''six days thou shalt labor" must 
have as considerate a hearing as the ''Remember the Sab- 
bath day to keep it holy." A lazy man has no right to 
advocate a Sabbath. 

Life's complexity is only on its physical side. When 
we detach ourselves from things, spirit is seen to be as 
simple and sweet and easy as ever. Here, then, is a prac- 
tical way in which every one can help. We can all begin 
to practice detaching ourselves from things. Before very 
long w^e shall see that they are altogether outside us, that 
we are entirely free of them and superior to them and 
the circumstances they make about us, that we are their 
master and in no way dependent on them. This is really 
to begin to live and to be in a position to influence others 
for good. We can never be satisfied with things. Our 
very nature cries out for God. We were made for Him 
and we will find no rest until we find it in Him. The very 
object of the Sabbath is to give us an opportunity to find 
our true rest. Nearly everybody listens gladly to teach- 
ings of this kind, but the physical side of life is so very 
prominent that they can hardly believe that it can be true 
and harder still to break away from accustomed fret and 
fear and to go into joyous freedom and a life that is worth 
while. 

This Congress has a great opportunity to start a move- 



268 SUNDAY THE WORLD'S REST DAY 

ment to determine and state clearly the principle that lies 
at the base of the Sabbath and to show how it can be prac- 
tically applied to all our modern life. In regard to Siam, 
I leave in a few weeks to take up my Bible work there and 
I should like to have the Congress send a letter of greeting 
to the king and his people in which you call attention to 
the advantage of keeping the Sabbath and the danger of 
neglecting it. It would be a great gain to the world and to 
Christianity if Siam and other Eastern nations could start 
right. I think it would be also proper for you to address 
our own Western people living in the Orient, calling their 
attention to the same thing and to the fact that their atti- 
tude towards the day has much to do with raising or low- 
ering the respect of the Siamese for their own lands. The 
Siamese are essentially religious and they cannot under- 
stand why people from Christian lands do not live accord- 
ing to the teachings of the Bible. We ought not to criti- 
cise our people in the Orient too severely. Cut off from 
the religious influences and restraints to which they have 
been accustomed, they are in a difficult position. A sug- 
gestion that all of them, including the missionaries, get 
together and try to decide on a feasible way to keep the 
Sabbath could hardly fail to be helpful to them. 

LORD'S DAY OBSERVANCE IN KOREA 

By Mr. R. O. Reiner 

Taiku, Korea 

There are three principal points in which the Lord's 
Day touches the life of the Korean people : first, in their 
everyday life, including, of course, all the influences eman- 
ating from the native religions ; second, in public life ; and 
third, through the newly established, but rapidly growing 
Christian Church. The observance of the Lord's Day, 
being a custom wholly foreign to all experiences of the 
people antedating the introduction of Christianity, nat- 



THE WORLD'S SURVEY 269 

urally must be discussed as a phenomenon coincident with 
the propagation of the Christian faith, and consequently 
in the remarks which follow, no consistent attempt has 
been made to distinguish between Christianity ver se and 
one of its modes of expression, namely, the observance of 
the Lord's Day. 

I. DAILY AND RELIGIOUS LIFE OF THE PEOPLE 

Outwardly Korea has no great religions. There are no 
great temples which dominate the life of teeming cities, 
or rehgious devotees or fakirs, or other extreme forms of 
worship as in India. No sect or creed claims an unques- 
tioned allegiance from even a small fraction of the people 
as in Mohammedan lands. The people seem peculiarly 
devoid of religion, and yet there exists a remarkable 
"mixing of ancestor worship with Buddhism, Taoism, 
spirit cults, divination, magic, geomancy, astrology and 
fettishism" * which one may call the faith of the land. 
Devils, elfs and goblins as well as the spirits of deceased 
ancestors infest all the atmosphere and haunt every nook 
and corner. All nature is personified and Heaven, too, is 
a spiritual power, each of these personalities being com- 
petent to work m.an weal or woe. 

Within this mixture of devil worship, ancestor worship, 
animism, and higher spiritual aspirations, ancestor v/or- 
ship unquestionably represents the faith of the people as 
a whole. Some few divide their allegiance between an- 
cestor worship and some form of Buddhism, Taoism, 
Confucianism or other faith, but no one who has not fully 
allied himself with Christianity will break with the wor- 
ship of his ancestors. ''A good ancestor worshipper may 
consult the Buddha, may inquire of Ok-wang Sang-je (the 
Jade God of the Taoists) , may bow or expectorate before 
the ordinary hell-gods, may set up posts to the Five Point 
Generals, and consult luck and divination; but to forget 
the ancestors and to resort to these only, would be to pray 

* Gales : "Korea in Transition," p. 68. 



270 SUNDAY THE WORLD'S REST DAY 

to the shadow without the incense. Ancestor worship 
possesses completely the heart and soul of Korea." * 

Ancestor worship is closely related to Confucianism in 
its inculcation of reverence for ancestors. Both, too, are 
productive of extreme conservatism. Possibly no other 
single force has been so potent in China and Korea to 
maintain the status quo of society as ancestor worship. 
As annually sacrifices to dead ancestors are offered and 
all male members of the family are required to be present, 
travel to distant lands is interfered with, affecting, too, 
the general intelligence of the people. Changes in custom 
would hardly be pleasing to the revered ancestors and no 
filial descendant would think of displeasing the spirit of 
his dead in any manner. Again, as long as one's beliefs do 
not interfere with the performance of the prescribed wor- 
ship to the dead ancestors, no objection can possibly be 
raised to the addition of another faith to one's original 
faith. But when a faith like Christianity demands the 
complete severance of oneself from all worship of spirits 
whether of ancestors or others, a conflict is instituted 
which can only end in the destruction of that faith, or the 
adjustment of society to that faith, with the consequent 
overthrow of ancestor worship. 

The eternal conflict of light and darkness is now being 
waged in Korea. Christianity is meeting its most obsti- 
nate foe in the worship of ancestors and in all the customs 
of the country which have their origin there. The con- 
flict has not been an unsuccessful one, however, as the 
reports of mission workers in Korea amply demonstrate. 
The stone wall of defense has been pierced in innumerable 
places. The seige guns of the advancing army of civihza- 
tion have opened many a breach through which the Word 
of the Cross has entered. The power of custom has con- 
sequently varied and thousands of young men are wilHng 
to face whatever social ostracism may follow the adoption 
of new but generally hated customs or religious faiths. 

* Gales : "Korea in Transition," p. 69. 



THE WORLD^S SURVEY 271 

Korean young men no longer fear to question the au- 
thority of their former social and religious customs. 
They are beginning to demand the ''Why?" for what their 
customs would compel them to do. 

Recently a non-Christian young man, who had been 
trained according to the old customs of the country, en- 
tered as a reguk.r student one of the Mission Academies. 
Within one week the pressure of example, criticism and 
ridicule on the part of his fellow students led him to cut 
his ''top-knot" as other boys did and to adopt Christianity 
as his faith. His aged grandfather, hearing of these 
changes in the boy who later should sacrifice to his hon- 
ored spirit after his death, became so enraged that he cut 
oiT the boy's allowance and ordered him home. In this 
case as in many others v/hich might be mentioned, may 
be seen the conflict of the new life which is beginning to 
permeate the nation and the old conservatism. No more 
can this flood of new life be stayed in Korea than can the 
water in a broken dam. Fathers and grandfathers may 
rage, may keep their sons in perfect seclusion, may shut 
out all the world from them, may surround them with all 
the environments which formerly produced men devoted 
to their deceased ancestors and to the customs they ac- 
cepted, but their labors must be in vain. A new day has 
dawned and no power of man will be able to stay it. 

Even among the women this awakening sense of indi- 
vidual freedom m.ay be seen. A certain Christian woman 
in Taiku, Korea, who had been married to a non-Christian 
man by her parents, was repeatedly beaten by her hus- 
band because of her desire to attend church. Despite the 
ill-treatmxent, she repeated her request each Sunday (and 
according to Korean custom wives must obey their hus- 
bands, outwardly at least, in even spiritual matters). 
Finally, because of her perseverance, he relented and gave 
his permission. On the following Sabbath, when she met 
her friends at church, her face was beaming as she ex- 
plained to them : "Jesus died to save me, but I have only 



272 SUNDAY THE WORLD'S REST DAY 

been beaten for Him. I am glad that I may suffer a little 
for my faith." 

Aside from ancestor worship, other religions have 
greater or less influence upon the people, among which 
Buddhism is most prominent. Introduced into Korea in 
A. D. 372, it held almost complete sway until the overthrow 
of the Koryu dynasty A. D. 1391, since which time it has 
been under an official ban. Since the annexation of Korea 
to Japan, Buddhist missionaries have entered Korea from 
Japan with the purpose of re-establishing the original 
faith of the country. Buddhism has the unique reputa- 
tion of being a ''woman's religion" in Korea, inasmuch as 
most of its devotees are women. The general influence, 
however, is insignificant though serious efforts are being 
made to revive it. Some of the methods being used are 
suspiciously like those found among Christians, though 
one would hesitate to say that they had been borrowed 
bodily from Christianity. 

There are a number of important social customs, too, 
which have been decidedly antagonistic to the propaga- 
tion of Christianity. First, since the legal marriageable 
age for men is seventeen and for women fifteen, the 
Church rightly considers this the minimum which can be 
required of believers. Custom, however, permits the en- 
gagement of children to one another by their parents at 
any convenient time, though the marriage usually is post- 
poned until the children are fourteen or over. In the 
enforcement of the legal age the Church has lost a goodly 
number of inquirers, and their disaffection always preju- 
dices others outside the Church against the Christian 
faith. The highest hope of every man being to have sons 
and grandsons to the third and fourth generation during 
his lifetime, the sooner his children are married, the 
sooner may he enjoy a great progeny. And to many a 
Korean this is of more importance than the saving of his 
own soul. 

Second, and closely associated with this, is the practice 



THE WORLD'S SURVEY 273 

of concubinage. As male progeny is the summum honum 
of life, if a man's first wife prove sterile or give birth to 
no sons, the husband may choose for himself another 
wife, either retaining the former wife or casting her off 
as he chooses. The endless complications which have 
resulted in the administration of the Church because of 
these concubines are difficult of comprehension. A single 
example must suffice. The most prominent member of a 
certain church near Seoul had children hy his second wife 
but none by his first. He loved the second wife better, 
but had learned, after becoming a Christian that, accord- 
ing to Christian law, the first was his legal wife. Korean 
customs, however, recognized children by all wives as 
legal, so the man was not living in sinful relations before 
becoming a Christian. The missionary insisted that the 
man must discard one wife before being received into 
membership in the Church, giving the m.an the right to 
choose. Finally the difficulty v/as settled by giving the 
first wife a home and fields as an endowment and a bill of 
divorcement. While in this instance the final outcome was 
not detrimental to the faith of those concerned, in many 
cases such a situation becomes the stumbling block to 
keep people out of the Kingdom. 

Third, the reputation of the Church, for instance, upon 
personal righteousness and purity has become so wide- 
spread that frequently the reply to an appeal to become a 
Christian is, 'T cannot accept Christ because I cannot give 
up drinking, or gambling," or some other equally objec- 
tionable habit. In this respect, Korea is similar to so- 
called Christian nations. These and other social customs 
act to keep men from Christ because faith in Christ 
requires action counter to the natural desires of the indi- 
vidual. The human heart, apparently, is the same the 
world over. Man can do what he wills to do, but he prefers 
not to will to do the hard thing, but be led along in bond- 
age to custom. 

The economic and industrial conditions of the country 



274 SUNDAY THE WORLD'S REST DAY 

present a complexity of results as regards the observance 
of the Lord's Day, some advantageous and some most dis- 
advantageous. Among the conditions proving most ad- 
vantageous may be mentioned the freedom of the major 
portion of the people from labor requiring daily and con- 
stant attention. Most of the laboring class are engaged 
in farming, the chief business of the farms being the rais- 
ing of rice, barley, wheat and beans. At certain times of 
the year the farmers hardly allow themselves time to 
sleep, working from twelve to fifteen hours per day. But 
after the rush of planting or cultivating or reaping and 
threshing are over many a man has considerable leisure. 
It is partly because of this fact that Korean Christians are 
able to arrange their work so as to attend Church regu- 
larly and to study at one or more Bible Conferences dur- 
ing a year. 

The establishment of large business and manufacturing 
plants is beginning to produce conditions which will, 
sooner or later, cause considerable concern to Christians. 
Generally these plants are owned by men who are hostile 
to the Church. They recognize no Sabbath, recognize no 
religion, but are controlled completely by material aims. 
Many Christians are anxious to work in these places, but 
the regulations permit no lay-off for Church attendance, 
and v/hat is even harder to bear, Christianity is openly 
scoffed at and ridiculed in the majority of these places. 
The time is not far off when the development of business 
in its varied forms will call for the employment of many 
men, and at that time the temptation to the Christian 
workman will be powerful. Christian men then will, un- 
doubtedly, be placed at a great disadvantage. 

Christian merchants, too, are at a disadvantage because 
of the peculiar arrangement of market days which pre- 
vails. From an unknown past there have been no stores 
worthy the name, except in the very large cities. Busi- 
ness, generally, was carried on at markets which were held 
every fifth day. Whenever this market day fell upon 



THE WORLD'S SURVEY 275 

Sunday, the Christians were deprived of an opportunity 
either of purchasing supphes or of disposing of their 
produce. The Church has been very strict in its rule for- 
bidding attendance upon market on Sunday, so that many 
people have been sorely tempted and not a few have fallen. 

II. PUBLIC LIFE 

Official life in Korea is very similar to that in Japan. 
Officially Sunday is a legal holiday and on this day all pub- 
lic offices are supposed to close, though not all do. Offi- 
cially, however, the setting aside of Sunday as a holiday 
has nothing to do with religion. In accordance with this 
view, students from Government schools hold most of 
their athletic contests on Sunday. Many special celebra- 
tions and contests of other kinds, too, are held on this day. 
In Seoul, the celebration of a recent Japanese victory took 
place on Sunday evening and the students from all the 
schools, both public and private, were instructed to attend. 
Schools are not in session on Sunday, but if some higher 
offi.cial happens to be passing through any city on Sunday, 
the students of all schools, both public and private, are 
expected to meet him at the depot. Again, competitive 
civil service examinations are often held on Sunday, the 
reason given for this in one case being that the building 
used for the examination was not available on any other 
day. These facts illustrate the purely legal character of 
the Sunday holiday in Korea. 

The attitude of the Japanese officials in Korea towards 
Christianity is decidedly hostile. Magazine articles and 
books, over the signature of men in the highest official 
positions in Korea, are being printed and distributed 
widely in America, and in these the missionaries and their 
work are violently attacked. Recently, what seem to be 
inspired articles have appeared in the American daily 
papers regarding the new ordinance in Korea restricting 
the teaching of the Bible in the Mission schools, the intent 
apparently being to discourage giving to mission educa- 



276 



SUNDAY THE WORLD'S REST DAY 



tion work. Regulations are being made by the Govern- 
ment to curtail the teaching of the Scriptures, with the 
hope that the schools may be obhged to close. These and 
other facts might be adduced to show that serious mis- 
understandings have arisen between the Government of 
Korea and the missionaries. Wherever the blame is to be 
placed, the fact remains that the work of the Church is 
seriously handicapped. 

III. THE CHRISTIAN CHURCH 

Christian Missions first entered Korea in 1884, two 
years after the opening of the country to foreigners by 
treaty. Until 1895 progress was slow, but because of the 
China- Japanese War many of the former prejudices were 
swept away, and from that time until 1907 the Church 
grew by leaps and bounds. Since that date the growth has 
been slower but still very decided, though for two years 
following the annexation to Japan, 1910-1912, little prog- 
ress was noted. The statistics for 1914 showed that at 
that time there were approximately 300,000 adherents in 
all churches, including Roman Catholics and Protestants, 
of whom 134,036 were reported as communicant members. 

The following table shows the work which has been 
accomplished by each of the principal Missions working 
in Korea : 

TABULATION 



NAME OF MISSION 





H 






' ' w 


z 


Z 






< 


u 




' % 


^^ 


s 


s 


2: 


Z K 




Cx] 


<5o 


3 W 


1 


Cx} U 




S S 




s 5 


O - 






H Q 


H S 


o S 


o 


o< 


32 


2,434 


1,632 


3,071 


29 


2,846 


1.617 


5,417 


73 


10,951 


9,828 


22,425 


59 


5,998 


1,230 


3,052 


126 


46,804 


19,264 


43,453 


75 


7,792 


2,254 


6,329 


63 


53,143 


3.538 


29,841 


36 


3,138 


548 


2,157 


50 


930 


494 








Australian Presby 

Canadian Presby 

Meth. Episcopal 

Meth. Episcopal, South. 

Presby., North 

Presby., South 

Roman Catholic 

Soc. Prop, of the Gospel 
Others 



7,128 

9,880 

43,204 

10,281 

109,521 

16,375 

86,522 

5,843 

1,064 



THE WORLD'S SURVEY 277 

According to the census for 1913, the population was 
approximately 14,000,000, and upon this basis about 2 
per cent, of the population might reasonably be said to be 
Christianized, though only 1 per cent, has been admitted 
to full membership. While Christianity has had a much 
wider influence upon the nation at large than these per- 
centages would indicate, Korea is still, nevertheless, essen- 
tially a heathen nation. 

The principal Protestant Missions at work in Korea are 
the Methodist Episcopal, Methodist Episcopal South, Aus- 
tralian Presbyterian, Canadian Presbyterian, American 
Presbyterian North, American Presbyterian South, and 
the Society for the Propagation of the Gospel. All but the 
last named have comity relations whereby the whole of 
the country is divided among them, each having full 
responsibility for its territory. Several smaller organiza- 
tions are also working independently, and they, with the 
Society for the Propagation of the Gospel, enter any part 
of the country with little regard for what has been done 
by other missions. 

Almost without exception, a very high standard has 
been set by the churches, among which strict observance 
of the Sabbath is one. In most of the missions mentioned 
above a record is kept of the attendance of all its mem- 
bers, and committees or individuals are appointed to in- 
vestigate the reasons for absences. These reasons are 
also recorded and are referred to at the examinations for 
admission as communicant members. Usually if a single 
unjustifiable absence for a period of a year is recorded 
against any member who is on probation, his time of pro- 
bation is either extended or, in serious cases, his name is 
stricken from the roll. In this way a very high sense of 
the duty of strictly observing the Sabbath has grown up, 
and strict observance of the Lord's Day has come to be 
accepted as one of the essential elements of Christian 
faith. No non-believer, newly entering the Church, need 
have any misapprehension on this point. If he decides to 



278 SUNDAY THE WORLD'S REST DAY 

become a Christian, and is willing to pay the price, he may 
be enrolled in the Church ; but only if he is sincerely desir- 
ous of observing the Sabbath. 

When the Church was originally established in Korea, 
custom did not permit women to attend freely. In the 
audiences men generally predominated. Young girls be- 
tween the ages of fourteen and twenty were either too 
shy to appear in public or were kept in seclusion by their 
parents. Gradually these restraints have been broken 
down, and in many places the number of women exceeds 
that of the men. The number of children attending 
church has always been fairly large, but not all that might 
have been expected. 

Home duties of a peculiar character and the scattered 
Christian population have affected attendance upon re- 
ligious services to a limited extent. As Korean homes are 
poorly constructed, to prevent robbery no family feels 
safe in leaving the home unprotected. Whenever the 
family leaves for church, one member is compelled to 
"guard the house," and this reason has come to be suffi- 
cient ground for excusing absentees. In case there are 
but two members in the family, naturally the number of 
absences is great. The adult members of a family, too, 
are tempted to be selfish in requiring the children to guard 
the home more frequently than is just. The fact that the 
Christian population is very scattered also accounts for 
many absences. Frequently the nearest church is five to 
seven miles away, and as roads are poor and during some 
seasons of the year the streams must be forded, the diffi- 
culties attending observance of religious service are very 
great. Many cases are recorded, however, of Christians 
who have travelled ten miles each Sabbath to attend ser- 
vice, without any appreciable number of absences. 

Attendance upon Church service offers the members 
many social advantages they could enjoy in no other way. 
Decent social functions are extremely rare in Korea — in 
fact, social life has not been developed in any degree com- 



THE WORLD'S SURVEY 279 

parable with that found in America. But at church the 
hours preceding and following the services are very ener- 
getically employed in discussing all imaginable topics, and 
in keeping up acquaintanceships. The women wear their 
finery, and enjoy exhibiting it, though small in amount or 
value. The men discuss religion, crops, business, and 
world politics, as far as they are acquainted with the lat- 
ter. The social value of the Sabbath is indeed great. 

The Church, too, teaches some of the simpler principles 
of democracy, an idea of which the old-time Korean knew 
nothing. Methods of organization, the application of par- 
liamentary law, rule by majority, these and other equally 
valuable matters pertaining to government are taught 
through actual participation in the government of the 
Church. 

It would be impossible to describe all the methods for 
observing the Sabbath found throughout the country, but 
a typical church in a large city will illustrate the most 
important facts. Usually three distinct services are held : 
A preaching service in the morning presided over by a 
missionary, a Sunday-school service held either in the 
morning or the afternoon, in which the leadership may 
devolve upon a competent Korean, and the evening evan- 
gelistic service, almost always conducted by the Koreans 
themselves. At all of the services the audience sits on the 
floor, and it has been found that from three to four square 
feet of floor space is sufficient for one person. If a large 
crowd happens to overtax the seating capacity of the 
building, the leader asks all to rise, then come forward as 
closely as they can while standing and then to be seated, 
in which case a man may count himself fortunate to have 
two square feet of space to call his own. In this way, 
record audiences of 1,600 people have been crowded into a 
building 50 by 70 feet, having no gallery. Men and women 
sit on opposite sides of the building, separated by a cur- 
tain. There is a constant tendency towards the elimina- 
tion of this curtain but the separation of the sexes will. 



280 SUNDAY THE WORLD^S REST DAY 

nevertheless, continue for years to come. On either side 
of the curtain the children are grouped together in front 
of the platform. They are not more quiet in Korea than 
in America so reprimands from the platform are frequent. 
In fact, teaching the congregation how to conduct itself 
in public is one of the most difficult tasks of the mission- 
ary. The majority of the people know nothing whatever 
of attention to a speaker. The slightest distraction will 
destroy the interest of the hearers, or difficulty in hearing 
the speaker may be the occasion for some one to begin 
talking to his neighbors as a counter attraction. The 
unrest then spreads until sometimes the whole audience is 
in a hubbub. Men, generally, are more attentive than 
women, whose minds flit hither and thither as a bird, and 
who cannot keep perfectly quiet for even a few moments. 
In the matter of order, great progress has been made in 
the older churches, but in the newly established groups, a 
preacher has difficulty in drowning all the other competi- 
tive noises and voices. The preaching services usually are 
more informal than in America. In the morning service, 
instruction of the Christians already in the Church, and 
development in the Christian graces are the objects chiefly 
aimed at. In the evening services, the evangelistic note is 
more generally struck. However, in all the progressive 
churches an opportunity is given at the end of every serv- 
ice for new believers to make a profession of their faith. 
After the services in the afternoon, if such are held, or at 
other times on the Sabbath, the men and women divide 
into groups under their respective leaders, and go to dis- 
tricts in the city previously arranged for by the leaders, 
where they sing, preach and visit from house to house 
doing personal work among non-believers. In this way 
the sense of responsibility for winning others is main- 
tained. Sunday School work, too, is less formal and less 
highly organized than in America. But the same kind of 
lessons are taught with about the same spiritual results. 
However, the missionary ideal is always emphasized, one 



THE WORLD'S SURVEY 281 

method used being the Sunday School for ''heathen chil- 
dren/* The brighter and more competent young people 
in the regular Sunday School are given this responsibility. 
The ''heathen Sunday School," as it is called, is as chang- 
ing as the "movies," each Sabbath seeing a different set 
of children in attendance. A group of the children in the 
regular Sunday School is detailed to go out into ''highways 
and byways" at a specified hour to invite in or even almost 
compel the scores of children roaming the streets to come 
in. On pleasant days 300 to 500 of these children are 
gathered in and the ingenuity of the best Koreans is called 
into play to interest and hold them. From these facts it 
will readily be seen that the observance of the Sabbath as 
actually practised has a two-fold result — a stimulus for 
the Christian, and the inculcation of the highest principles 
of altruistic effort. No progressive church feels that it 
has actually observed the Sabbath unless the Gospel as 
learned from the pulpit has been offered to others as the 
Bread of Life. All churches do not live up to this high 
ideal, but scores of them are measuring up to it con- 
sistently. 

Were the strict observance of the Sabbath to fall into 
abeyance, the high level of spiritual life of the Church 
would undoubtedly decline. Missionaries have recognized 
this fact, and from the first have emphasized the necessity 
for the exercise of all the spiritual force of every Chris- 
tian in bringing others into the Kingdom. No one ac- 
quainted with the full facts will doubt for a moment that 
strict observance of the Sabbath and high spiritual at- 
tainment in Korea must go hand in hand, either to higher 
attainment if the Sabbath is truly observed, or to failure 
if neglected. 

In conclusion, after making due allowance for all the 
obstacles arising because of the opposition of the native 
religions to Christianity, after duly weighing the effects 
of long-established customs upon the minds and hearts of 
the people, after granting that the economic conditions of 



282 SUNDAY THE WORLD'S REST DAY 

the country are not ideal now and are not apt to grow 
more ideal, the conditions affecting Sabbath observance 
are much milder than in almost any non-Christian land 
and possibly more favorable than the conditions even in 
America. To these facts may be attributed much of the 
success of Christianity in Korea. It must not be imag- 
ined, however, that this is the only or even the prime fac- 
tor in producing that success. But it is true, on the other 
hand, that the comparative freedom of the people to 
observe the Sabbath strictly has contributed very mate- 
rially to the development of the Christian Church in 
Korea. And any depreciation of the value of strict Sab- 
bath observance in the future will probably result in 
diminished power and zeal in the Church. 

PRESENT-DAY ASPECTS OF LORD'S DAY OBSERV- 
ANCE IN JAPAN 
By Kajinosuke Ibuka 

On the twelfth day of the third month of the ninth year 
of Meiji (March 12, 1876) a remarkable Imperial Decree 
was issued. It ran as follows : 

*'Be it known that as regards the ichi-roku holidays 
heretofore observed, it is decreed that from the coming 
fourth month, Sundays shall be observed as holidays." 

In virtue of this decree, since April, 1876, Sundays have 
become public holidays, and all the government offices as 
well as schools and banks have been closed. 

How did this non-Christian Japanese government come 
to adopt for its holiday the Sunday which is a distinctively 
Christian institution? What were the reasons that led 
the men in authority to take such a step ? Was there any 
religious motive back of it, or was it purely from economic 
reasons ? It is an open secret that when the proposal was 
discussed in the cabinet it was strongly opposed by some 
members because in their judgment the Japanese govern- 
ment in adopting the Christian Holy Day as its holiday 



THE WORLD'S SURVEY 283 

would virtually proclaim itself to the world as Christian 
— a step which they by no means were prepared to take. 

To the conservative the objection was weighty enough, 
but there were some practical reasons that made the main- 
tenance of the old system of ichi-roku holidays, i. e., 1st, 
6th, 10th, 16th, 21st and 26th day, of the month, extremely 
undesirable. Economic considerations had great weight, 
as will be clear in the light of the following circumstance : 

In the early days of Meiji there was a large number of 
Americans and Europeans employed by the government in 
its different departments, e. g., advisers in the customs 
offices, professors in colleges, etc. The government soon 
found that one of the conditions invariably insisted upon 
by these foreigners in their agreement was rest on Sun- 
day. And the result was that they had Sundays for their 
rest in addition to the ''ichi-roku^^ \ that is, six holidays 
in the month which, of course, did not always correspond 
with Sundays ; and it took no time to see that that was an 
extremely expensive arrangement for the government. 

The practical reason prevailed, and thus Sunday has be- 
come a rest day in Japan; but, of course, as such it is a 
purely civic institution, and has no religious significance, 
Christian or otherwise. 

While it is true that the Imperial Decree of 1876 making 
Sunday the rest day for the nation had no moral intention, 
it is beyond controversy that it has been an inestimable 
boon to the cause of Christianity in Japan. Because of 
this decree the Lord's Day has become a legal holiday, and 
Christian men and ''seekers" in the government, and 
teachers and scholars in schools and colleges have had 
time and liberty to attend church and worship. If this 
decree had not been issued and the old holidays were in 
force the hindrances and difficulties in the path of Chris- 
tianity would have been a hundredfold. In fact it is not 
easy to imagine how different would have been the result 
if the decree had not been issued. Imagine for instance 
what would have happened if all the Christian schools and 



284 SUNDAY THE WORLD'S REST DAY 

colleges in Japan were required to teach on Sundays, as a 
condition of securing the coveted government recognition. 
It would have been simply intolerable. But as it is, not 
only Christian schools and colleges but all the schools and 
colleges in the country are closed on Sundays, and all the 
teachers and scholars are free to attend church and Sun- 
day School. What a great boon to the cause of Chris- 
tianity ! And it was granted without being asked for, too. 
Surely one can not fail to see the hand of God in this in- 
stance as in so many others in the recent history of Japan. 

The present condition of Sunday observance in Japan, 
however, is far from what it should be. With the bulk of 
the people Sunday is a mere holiday, not a Holy Day in any 
sense. It is a day of relaxation and pleasure-seeking and 
alas, often a day of dissipation. Although government 
offices, banks and a few large firms are closed, yet the ordi- 
nary shops and offices are run as usual. In fact Sunday is 
the best selling day in the week. Nor are the factories, 
such as cotton and paper mills, closed on Sundays. Work- 
men and factory-girls as well as the clerks in shops receive 
but little if any benefit from Sunday. The rest days for 
workmen and factory-girls generally are the 14th and the 
last day of every month, when their wages are paid. They 
usually take a rest on these days, twice a month; I say 
take it, because as they are paid neither by the week nor 
by the month but by the day, they do not receive pay for 
the days they rest. 

The greatest need for Sunday is just here, for workmen 
and factory-girls. They not only all work more than ten 
hours a day but have no rest on Sundays. Reforms are 
urgently needed. Surely the State should protect these 
workmen and factory-girls. In fact some years ago the 
government proposed and passed a factory law, but thus 
far it has failed to put it into operation, chiefly, it is said, 
on account of opposition from the capitalists. 

While, therefore, there is a manifest need of radical 
reforms along this line, it must be remembered that unless 



THE WORLD'S SURVEY 285 

some adequate provision is made by religious and other 
agencies for the moral and spiritual improvement of the 
workers, merely giving them a holiday on Sunday may 
prove a curse rather than a blessing. They may simply 
spend the day and their earnings in dissipation. Unfor- 
tunately neither the Christian Church nor other welfare 
agencies are at all able yet to meet this need. Perhaps for 
this reason it may be well that legal reforms are not 
pressed too hastily. 

A word more might be added about the attitude of Jap- 
anese Christians toward Sabbath observance. In the early 
days, that is, thirty years ago, Japanese Christians, as a 
rule, held very strict views on the Sabbath. Their atti- 
tude might be characterized as almost Puritanic, but in 
more recent years the tendency has been entirely too 
much in the opposite direction. A great many Christian 
business men, for example, keep their shops open on Sun- 
day. This is the rule rather than the exception. But at 
the same time one should not perhaps be too severe in 
condemning this practice, when it is remembered that 
practically all other shops in the town are open, and Sun- 
day is the best business day of the week, and competition 
nowadays is so strenuous that Christian dealers often 
think it is a choice between bankruptcy and Sunday 
trading. 

This simply shows that the Sabbath problem in Japan is 
a real problem, and it may be some time before the Sab- 
bath will be what it should be, namely, a day of rest and 
spiritual refreshment. 

A SURVEY OF THE CONDITIONS OF SUNDAY REST 

AND SABBATH OBSERVANCE IN JAPAN 

By Rev. Henry B. Schv^artz, D.D. 

The casual tourist who wakes up in his hotel in Yoko- 
hama or Tokio on his first Sunday morning might easily 
suppose that in Japan all days are alike. The same noise 



286 SUNDAY THE WORLD^S REST DAY 

of the streets meets his ear. The same stream of traffic 
greets his eye. Shops are open, he may buy anything he 
wants. Yet if he is a close observer he will notice pres- 
ently that things are not quite the same. There are more 
children to be seen playing in the streets or, dressed 
in brighter clothes than usual, accompanying their par- 
ents in the electric cars. The trains that go to Kama- 
kura, or other seaside resorts, are fuller of holiday makers 
than usual. If the tourist wishes to do a little business 
at the bank, he is told that the bank is closed — it is Sun- 
day. 

If he inquires how general this Sunday closing is, he 
learns that all government offices, all public schools, all 
banks and stock exchanges and some private business 
houses and offices — especially those which in some way 
depend on the courts, as lawyers and attorneys — observe 
Sunday as a holiday. 

If the tourist is sufficiently interested to inquire still 
further into the origin of this custom, he will be told a 
story which, if he is an American, should kindle his 
patriotism and make him proud of the men who repre- 
sented his country in the early days of her intercourse 
with Japan. 

Wells Williams, who accompanied the American Expe- 
dition to Japan as interpreter, found much to complain of 
in the way of Sunday work on shipboard, but it has passed 
into Japanese history that on the morning of the third day 
the American fleet lay anchored on Tokio Bay a boat 
from the shore containing people of high rank was not 
allowed to communicate with the flagship because that 
day was the one observed by Americans for the worship 
of God. 

Japanese are still living who remember how later on 
that morning a thrill of fear passed over all the guard 
boats detailed to watch the ships of the squadron, as the 
men were called to quarters. A fear which changed to 
awe, as a few minutes later the voices of the crew, led by 



THE WORLD'S SURVEY 287 

brass instruments of the band, swelled out like a deep 
diapason of old ocean as they sang: 

"Before Jehovah's awful throne, 
Ye nations bow with sacred joy. 
Know that the Lord is God alone; 
He can create. He can destroy." 

On the shore which may have echoed with the strains 
of that first Christian hymn stands a stone which com- 
memorates Perry's peaceful triumph, but more noble 
service, as yet uncommemorated, was done by Townsend 
Harris, America's first consul. 

While yet on his ship, waiting arrangements for his 
landing in Shimoda, he wrote in his journal, August 31, 
1856 : ^'Japanese came off to see me. I refuse to see any 
one on Sundays. I am resolved to set an example of a 
proper observance of the Sabbath by abstaining from all 
business or pleasures on that day. I do not mean to take 
a quiet walk or any such amusement. I do not mean to 
set an example of Puritanism, but I will try to make it 
what I believe it was intended to be, a day of rest." 
(Griffis's 'Townsend Harris," page 40.) 

Townsend Harris manifested the same consistency of 
character in more difficult situations. In December, when 
the ratified treaties between Japan and Russia were to be 
exchanged, Harris declined to be present because the day 
fixed for the exchange was Sunday, and he ''could not 
assist at any such matter on Sunday." 

The calendar of old Japan was divided into months but 
not into weeks. When any closer division was desired, 
months were divided in ''jun" — thirds. Even yet Jap- 
anese commonly use this division; speaking of sho jun, 
chu juUj or ge jun — the first, middle or last third of a 
month, far more often than of its first or second week. 
The days themselves were known by numbers as the first, 
or fifth, or ninth of such a month ; or by a still more Qona- 



288 SUNDAY THE WORLD'S REST DAY 

plicated system, months, too, were ignored and the day 
was known by its zodiacal sign. The ''day of the rat," 
the ''day of the horse," etc. 

The Japanese were soon to be taught the Western sys- 
tem in a very practical way. When English and American 
teachers and advisers were engaged, it was found that 
these men were not satisfied with the one rest day in ten 
which had been the custom in Japan but insisted on free- 
dom from work on Sunday. Separate rest days for for- 
eign and Japanese officials were found to cause great 
inconvenience, so in 1873 a notice was given to all for- 
eigners in government employ that thereafter the first, 
sixth, eleventh, sixteenth, twenty-first and twenty-sixth 
days of each month would be holidays. This was part of 
one of the many reactionary movements which have oc- 
curred in Japan, and the wily officials supposed that their 
foreign employees would be glad to accept an extra holi- 
day each month, and give up their Lord's Day. 

To their great surprise, a vigorous protest was made in 
which the ministers of all the Western powers united. As 
a result of this, the Sunday holiday was restored, and in 
March, 1876, the government issued an edict that from 
the first of the next month, Sunday should be the official 
day of rest for foreigners and Japanese alike. Of course, 
there was no religious motive underlying this action. It 
was adopted from pure expediency and was not in- 
tended in any way as a concession to Christianity. It has 
proved, however, of immense assistance to missionary 
work. 

In the first place, in a bureaucratic and military govern- 
ment like that of Japan, such a rule affects far more peo- 
ple than it would in America. Every large city in Japan 
has its garrison, every town has its courts and depart- 
mental offices, every village has its office and its police sta- 
tion, and the vast number of officials connected with all 
these are at least nominally given a hohday every Sunday. 

The greatest advantage to Christian work has been the 



THE WORLD'S SURVEY 289 

closing of the schools on that day. It has been largely 
through its work among students that Christianity has 
grown, and its Sunday-school work has been rendered pos- 
sible largely by the fact that children and young people 
are free on Sunday. 

You will notice that this is an official rest day. It 
affects only the official world and those dependent upon it. 
The farmer, the mechanic, the small shopkeeper, and com- 
mon laborer have no weekly rest day and few other holi- 
days. Shopkeepers live in their shops, and to shut up the 
shop is to shut the house as well. 

In certain lines of business the effect of the official Sun- 
day holiday has been to make that the busiest day of all 
the week, thus photographers, booksellers, restaurants, 
and places of amusement regard Sunday as their greatest 
day of gain and their hardest day of work. 

Sunday has become the great day for all special events. 
In the public school world there must be at least six days 
of instruction each week to get in the number of days of 
actual teaching required by the law, hence it happens that 
examinations are often held upon Sunday to save time. 
Graduation exercises also, are very frequently held upon 
that day. These, of course, affect only the teachers and 
their pupils; not so the great athletic field days, which 
bring out thousands of spectators, whose convenience is 
consulted by holding them on Sundays. 

The various educational societies which exist in every 
Prefecture and in nearly every county, almost of necessity 
hold their meetings on Sundays. The banks nearly all close 
at twelve o'clock on Saturday and during the summer sea- 
son this custom, often called ''handon'' — half Sunday — 
is common in many government offices. If it could be 
applied the year round, to all classes of schools, it would 
go far toward solving many of the difficulties which now 
attend the Christian observance of the Lord's Day in 
Japan. 

After what I have already said I need take little time to 



290 SUNDAY THE WORLD'S REST DAY 

show how very compHcated is the question of the proper 
keeping of that day on the part of the Christian Church 
in Japan. 

I do not beheve that I ought to accuse the leaders of 
the Japanese Church of compromise. There are many, 
most of them, sincerely convinced that the New Testa- 
ment Lord's Day is not the Old Testament Sabbath, and 
they believe that its observance rests on expediency 
rather than on direct command. They point to Paul's 
teachings as justifying a liberal interpretation of it, and 
they feel that anything else would lay a burden on their 
people too grievous to be borne. 

I fear it must be said that sometimes Japanese fatalism 
has come in and our Christian leaders have decided "there 
is no help for it" when,, had they contended with their diffi- 
culties a little longer, they would have found help for 
them! 

The Christian Church in Japan is not so largely made 
up of young people as it was twenty-five years ago, but 
the young people of that day, who were excused from ob- 
serving the Lord's Day because their employers required 
their work, too often excuse themselves now that they 
have become their own employers. 

The result of this liberal teaching in regard to the obli- 
gation of the Lord's Day is manifest in the churches 
everywhere. It affects the fibre of Christian character, it 
limits the attendance in our Christian churches, and it 
impedes the progress of the kingdom of Christ. 

Christian character grows by sacrifice but if the obli- 
gation and privilege of the Lord's Day is to be disregarded 
because of some real or fancied financial loss involved in 
it, then character is weakened at the very beginning. 

Whatever Paul may have taught in regard to the Sab- 
bath, he has exhorted believers not to forget the assembly 
of themselves together. While the total membership of 
the Church in Japan is growing constantly, the percentage 
of church attendance is constantly decreasing. The 



THE WORLD'S SURVEY 291 

scanty church attendance sets the Christian life of Japan 
in marked contrast to that of the Church in Korea, China 
and other mission lands. The Japanese are a busier peo- 
ple than some others, but that does not explain the matter. 
They do not keep the Lord's Day, they do not attend 
church because they do not think it essential. 

Important as is the great united effort now being made 
for the evangelization of Japan, the three years' campaign 
now half ended has had results far beyond our expecta- 
tion. A far greater result which would be felt at once 
would arise from a general observance of the Lord's Day 
as a day of rest from ordinary labors, as a day of worship 
and a day set apart for the promotion of the kingdom of 
Christ on earth. 



ADDRESS BY REV. SIDNEY L. GULICK, D.D. 

Dr. Gulick spoke briefly on The Invasion of the Orient 
by Occidental Industrialism. 

He emphasized some of its dark features and ominous 
character as already evidenced by the experience of Japan, 
and the imperative need of adoption by the nations of the 
Orient of one day rest in seven as one of the means for 
overcoming the crushing effects of the high-speed work 
induced by modern machinery. 

Dr. Gulick made the suggestion that this Congress 
might well take steps for the preparation of a suitable 
memorial to the Governments of Japan and China upon 
the importance of providing proper legislation at this 
early stage in the development of their industrial system 
in order to avoid mistakes which have brought so great 
evil in the West. 

At the close of the address Drs. Schwartz and Gulick 
were appointed as a committee to prepare a resolution 
upon the matter. At a subsequent session they presented 
a report which was duly accepted and adopted (see p. 592) . 



292 SUNDAY THE WORLD'S REST DAY 

DOES AFRICA HOLD HER PLACE ON THE 
PROGRAM OF MISSIONARY ENDEAVOR? 

By Rev. E. W. Kinchen 
Pastor of the Wesley Chapel, Los Angeles, Cal. 

In stating my topic in the interrogative form, I trust 
that I do not betray ingratitude or unpardonable igno- 
rance of the great things that have been done and are 
now being done for the redemption of the dark continent. 
No one is more grateful than I or more mindful of the 
sacrifices that have been made and the tremendous outlay 
of wealth, both of money and men, that the Christian 
forces have made for Africa's redemption. I state my 
subject in this form, both to awaken interest in my own 
favored group of Africans in America, and to re-awaken, 
if possible, any latent concern that the churches in Chris- 
tendom may have for Africa's redemption. 

Does Africa hold her place on the program of mission- 
ary endeavor? This question is very vital in view of the 
fact that the nations of the world are so greatly interested 
in the commercial and industrial development of this be- 
nighted land. Africa is on the program of the nations for 
commercial and industrial development. So true is this 
that the nations of the world are contending with each 
other for a division of her treasures, and a single spark 
would make Africa's plains a bloody battlefield involving 
all the Powers, including our own fair land, which has 
ahvays maintained an interest in Liberia's welfare. 

Under these nations this wasted plain is blossoming as 
the rose — railroads, the forerunners of civilization, are 
stretching out from one end of the continent to the other. 
Her unharnessed forces are being utilized in the develop- 
ment of the land. Her wild beasts of the forests are fast 
giving place to the dominant presence of man who is trans- 
forming her Luz of despair and hopelessness into a Bethel 



THE WORLD'S SURVEY 293 

of promise and an anchor of security. Her dark-skinned 
inhabitants are being trained to skillful toil in making 
Africa habitable for the white man. But is that God's 
plan for Africa ? Yes, it is God's plan to open up Africa's 
sealed secret; to lay bear her hidden treasures; to show 
forth her mighty powers. He it is, I believe, who has sent 
the nations of the world to Africa's sunny plain for such 
a task. But is that God's ultimate purpose and plan for 
Africa? Was it for this purpose alone that He sent the 
heroic missionary, David Livingstone, and others, to tread 
the lost trails and find the submerged tribes ? Was it for 
this that Livingstone's heart was planted in the soil of 
Africa and Melville B. Cox's ''Let a thousand fall but let 
Africa be redeemed!" was uttered? Is that Africa's re- 
demption — commercial and industrial? God's purpose is 
fully to redeem Africa, allowing as we do that part of that 
redemption is seen in the work that is being done by the 
nations of the world on Africa's bosom. Is not God's 
larger redemption, not that of physical development of the 
native soil, but the development of the spiritual life and 
redemption of the souls of the native sons and daughters ? 

It is not in the plan that these ebony sons should be 
driven out or annihilated, but that His redeeming grace 
should save them and maintain, as far as possible, Africa 
for Africans. 

God has shown His more favored sons that the most 
lowly of these sons of Africa are a sturdy race. A cruel 
slavery of two hundred and fifty years could not destroy 
them or take the heart from them. No, this black race 
has stood side by side with his white brother, learning his 
voice and practicing his virtues. He is the only race that 
has been able to look the blue-eyed Anglo-Saxon in the 
eyes and survive. The north pole is not too cold for him 
and the equator is not too hot. The brawn of his muscles 
has helped to m.ake America the land of wonder that she 
is. He has tunneled her mountains, forded her streams, 
spanned her bridges, cleared her forests, and has stood by 



294 SUNDAY THE WORLD'S REST DAY 

his brother in white in every great moral conflict that the 
nation has faced. He has proven himself the ''survivor of 
the fittest." And if his land is to have such a large place 
on the program of the nation's activity he becomes just a 
little alarmed when he hears so little said and discovers 
such a waning interest in his spiritual and moral develop- 
ment on the part of the Christian churches. 

No, it is not God's plan to drive this man from 
the land of his nativity, but it is God's plan for you 
to ''take up the white man's burden" and transform these 
native sons and daughters of darkness and of ignorance 
into sons and daughters of light and Christian manhood 
and womanhood, and you are to be encouraged in your 
missionary endeavor when you realize what that race or 
a part of that race has accomplished under such difficul- 
ties, as the Africans in America have accomplished, and 
if he has thus responded to the best under the conditions 
which prevailed in America, is it not reasonable to expect 
that under the leavening influence of the gospel, our 
brethren across the seas can be brought under the banner 
of Jesus Christ ? 

Do not leave him to follow the flag of Islam, for Islam 
only fastens upon him his tribal instincts and seals his 
superstitial chains and leaves him a heathen still, but your 
duty is to make a world citizen of him with world visions 
to feel world responsibilities in the world's problems, and 
this can only be realized as he becomes Christianized and 
after you act the part of big brother in his behalf. Such 
a conference as this in which he is so distinctly recog- 
nized serves to place Africa's claim before the Church and 
shows the darkness of the clouds under which she dwells. 
It also serves to awaken an interest and put upon the 
hearts of these favored Africans in America, at this time 
when they are stopping to celebrate their fifty years of 
freedom and mark their progress, a deep responsibihty to 
respond to the call of his brother beyond the seas. With 
this call coming to us, the American Negro is beginning 



THE WORLD'S SURVEY 295 

to ask the question, ''If one race is doing so much for 
another race, what ought not that race to do for itself?" 
and ''Who knows but what we have come to the Kingdom 
for such a time as this V 

In the past ten or twelve years the Negroes have an- 
swered this call and many of our best men and women are 
bearing the message of good news to our brothers in the 
dark continent. There are scores and scores of our best 
men and women, educated in our schools and colleges, giv- 
ing themselves unselfishly to awaken their mother coun- 
try. I have the honor to be the pastor of a church that 
has sent two splendid women with a message of love and 
hope to our benighted brothers. 

I am keenly mindful of, and I gratefully acknowledge, 
my lasting obligations to all the Christian forces that have 
been at work on Africa's bosom. I humbly thank God for 
the great results accomplished and feel unworthy to call 
the names of Livingstone, Gary, Cox, Johnson, Moffat, 
Coke, Taylor, Hartzell, and other immortals who have 
sacrificed and died for Africa's day. But I raise the issue 
and ask, "Is not the temptation upon us to think less of 
Africa's need for Christ and are we not liable to leave her 
to be commercialized and not Christianized?" 

No, my friends, the raising of this question does not 
come from ignorance or ingratitude, but it springs forth 
from a longing heart filled with hope and cheered by past 
endeavors to a passionate desire for greater efforts and an 
ever increasing interest in my native land. I plead for 
Africa, dark, benighted Africa, sleeping Africa, hopeful 
Africa, God's Africa. Has she life? Can she be re- 
deemed? Ask your missionaries as they return to our 
shores and they will tell you of the outstretched hands of 
the native millions as they cry, "Tell us the old, old story 
of Jesus and His love." 

Yes, the same gospel that caused China's awakening 
and is tearing down her age-long walls of ignorance and 
heathendom. This same potential gospel that has lifted 



296 SUNDAY THE WORLD^S REST DAY 

the clouds from Japan and is leading that empire into a 
witness for the Cross. That gospel that is transforming 
Korea, India and the isles of the sea, can and will bring 
Africa's redemption when the Christian forces will satisfy 
the inquiring world as to Africa's place on the program of 
Missionary Endeavor. 

Wellington^ 
17 June, 1915. 
Rev. W. S. Hubbell. 

My Dear Sir: I write to say that my limited powers 
did not allow of my preparing a paper. I, however, secured 
the services of a brother in the ministry, Rev. P. G. J. 
Meiring, Paarl, C. P., who had been much interested in 
what has been done in this country. He has kindly pre- 
pared a paper which I forward by this mail, in which you 
will find all the information that is required. 

With the prayer for God's blessing on your work on 
behalf of His Holy Day, I am, my dear brother in the serv- 
ice of Christ, 

Ever yours, 

Andrew Murray. 



REPORT ON THE CONDITIONS OF SABBATH 

OBSERVANCE IN SOUTH AFRICA 

By Rev. P. G. J. Meiring 

Paarl, South Africa 

The Union of South Africa, which came into existence 
on the 31st of May, 1910, consists of the Cape Province, 
Transvaal, Orange Free State and Natal. In all these 
Provinces legislation in reference to the observance of the 
Lord's Day existed before Union. Unfortunately, on ac- 
count of the abnormal circumstances that have existed 
since Union, Parliament has not found time to co-ordinate 
the existing Sunday laws, though Government in March, 
1911, undertook to do so. These Sunday laws of the dif- 



THE WORLD'S SURVEY 297 

ferent Provinces are all very similar in their provisions 
in respect of what is allowed and what is forbidden, apart 
from the special exemptions in regard to mining in the 
Transvaal. The Orange Free State Ordinance, No. 21, of 
1902, is peculiar in that it applies only to municipalities, 
whereas the Natal Law, No. 24, of 1878, applies only to 
boroughs, which make application to come under the Act. 

As already stated, these laws are more or less in general 
agreement in prohibiting the sale or offer for sale of any 
goods, merchandise, cattle or livestock, and the keeping 
open of any shop or store ; the cutting or carrying of fuel ; 
field labor, except for the preservation of the fruits of the 
earth in cases of urgent necessity; discharge of any gun 
or firearms ; shooting game or hunting ; sale of meat and 
bread by butcher or baker after 9 :00 A. M., or of milk and 
fish after 9 :00 A. M. and before 4 :00 p. M. ; the holding of 
markets, transport, riding, loading and ofl^-loading freight 
in a town; keeping open billiard room, skittle ground or 
other public place, cock fights in public places, and races, 
working of machinery by steam or otherwise, opening of 
hairdressing and barbers' shops. 

As a result of proposed legislation by Government in 
the session of ParHament of 1911 in reference to certain 
labor permissible on the mines on Sunday, the Government 
appointed a commission in August of that year to inquire 
into and to report upon existing Sunday laws in the differ- 
ent Provinces, the extent to which Sunday labor is being 
performed in the various Provinces, the probable effects 
of curtailment of, or alteration in, existing legislation, and 
to make recommendations. This commission after taking 
evidence in the chief centres of industry in the Union, pub- 
lished its report in October, 1913, upon which the Govern- 
ment was expected to base a general and comprehensive 
Sunday Observance Law for the whole Union. The un- 
settled state in which the country has been since 1912 
has, however, prevented any legislative action in this 
respect. 



298 SUNDAY THE WORLD'S REST DAY 

The report of the commission, though not satisfactory 
to the Christian conscience in every respect, is fair and 
would offer a serviceable basis for legislation. A few ex- 
tracts from it will indicate its general drift and character. 
'The fact that almost without exception every civilized 
nation has found it necessary to legislate on the question 
of Sunday observance should alone banish the idle dream 
of unrestricted freedom, which in reality is no freedom at 
all, while the complexity of twentieth century social con- 
ditions require that the demands of the law should be 
adapted to the circumstances under which the people live. 
The question of Sunday observance, or the devotion of 
one day in seven to rest, is the business of the State, 
because it affects the nation's physical, intellectual, social, 
moral, and religious welfare. Though we agree that there 
should be no direct connection between the Church and 
the State, yet the religious aspect of this question cannot 
be a matter of indifference to the State. Large masses 
of the people are members, adherents and active support- 
ers of Church organizations. Religious forms and cere- 
monies attend the life of all but an utterly negligible 
minority of citizens from the cradle to the grave. The 
sessions of our legislative bodies are daily opened with 
prayer. Governors, judges, members of Parliament and 
Provincial Councillors invoke the divine aid, when assum- 
ing the duties of office. Unless the people is composed of 
hypocrites, it is a religious people. Moreover, those citi- 
zens who urge the observance of the Sunday as a divine 
ordinance, form a valuable moral and social asset in the 
economy of the State, and their wishes deserve respect. 
It is sometimes argued that since there is no question of 
a law explicitly compelling any one to work on Sunday, 
those who desire to observe that day on religious grounds 
are at perfect liberty to do so. This, however, under mod- 
ern industrial conditions, is not the case where Sunday 
work is permitted by law. Where such is the case, eco- 
nomic competition inevitably ends in the remuneration 



THE WORLD'S SURVEY 299 

of the wage-earning class being sooner or later based 
upon seven days' labor instead of six, with the result that 
those who are unwilling to work on Sundays are, never- 
theless, obliged to do so, unless they are willing to accept 
less than the average earnings, and to run the risk of 
being unable to obtain employment at all. The permission 
of Sunday work to those who have no religious scruples 
is, therefore, in effect an invasion of the privilege of those 
who regard Sunday as a divine ordinance and tends to 
override that freedom of conscience which it is the most 
sacred duty of the State to preserve. The evidence placed 
before the Commission further emphasized the universal 
corollary to the demand of the need from a purely physi- 
cal point of view of the cessation of labor on one day 
in seven, that the day of rest must be Sunday. It is sup- 
ported on religious, moral, intellectual and also social 
grounds." The Commission closes the chapter, from which 
the foregoing is quoted, with this paragraph : ''We have 
said more than sufficient to show that there should be one 
day's rest in seven, and that that day should be Sunday. 
It follows that all Sunday labor should be prohibited, 
apart from what may be recognized as 'necessary' labor." 

Since the Witwaters and Gold Fields form one of the 
chiefest gold producing centres of the world, it stands to 
reason that the application of any strict Sunday law to 
that industry is a matter involving great issues. Those 
responsible for the working of the mines have used every 
influence to induce the legislature to be generous in its 
concessions as to Sunday labor. The principal points upon 
which attention is fixed are : 

1. The running of the stamp batteries and reduction 
works, by the carrying out of repairs and other necessary 
work on the Lord's Day. At present the law in this 
respect provides that no person shall perform or cause or 
permit to be performed, any work in or about any mine on 
Sundays, Christmas Day or Good Friday, unless the 
work be : 



300 SUNDAY THE WORLD'S REST DAY 

(a) Attending to and working pumping machinery, 
ventilating machinery, or machinery for the supply of 
light, heat or power, or steam boilers belonging to such 
machinery ; 

(b) Such repairs above or below the surface as cannot 
be delayed without causing damage, or danger to life, 
health or property ; in that class of work shall be included 
labor in workshops necessary and incidental to any such 
repairs ; 

(c) Any continuous chemical, metallurgical or smelting 
process, if a stoppage thereof during the whole of any 
such day would either prevent its immediate resumption 
on the next succeeding day or diminish the effectiveness 
of the process ; 

(d) The running of stamp mills or other machinery 
used for crushing ore and erected before the commence- 
ment of this Act. 

There is a general objection against the running of the 
batteries and reduction works on Sundays. The Chamber 
of Mines and mine owners, however, plead for special con- 
sideration in the case of the gold industry and especially 
do they point to the vast loss which will be caused to the 
community at large and the shareholders in particular by 
hanging up all stamps one day every week. To this the 
aforementioned Commission replies : ''Accepting, for the 
sake of argument, the statements of the Chamber of 
Mines, the great question still remains whether the moral 
and physical well-being of human beings should be subor- 
dinated to financial consideration. . . . We do not think 
that, from the public point of view, such a curtailment of 
the mining industry could be regarded as sufficiently 
serious to be allowed to stand in the way of reform." 

The recommendations of this Commission have still to 
be embodied in a bill for presentation to Parhament, and 
in how far the Government will concur with those recom- 
mendations and assume the responsibihty of bringing 
them before Parliament, has still to be seen. The Com- 



THE WORLD'S SURVEY 301 

mission proposes that the term Sunday be interpreted to 
mean the period of time beginning at six o'clock on Sun- 
day morning and ending at six o'clock on Monday morn- 
ing, and that it be enacted that it shall not be lawful for 
any person 

(a) For gain to employ any person to do, carry on, or 
transact, trade or labor ; 

(b) To sell or offer for sale or purchase any property 
or effects, real or personal ; 

(c) To carry on or transact any business of his ordi- 
nary calling or in connection with such calling ; 

(d) That it shall be unlawful to carry on or engage in 
any public performance, game, com.petition or other enter- 
tainment at which any fee or payment is charged. Works 
of necessity or mercy are, however, exempted and these 
are enumerated in an exhaustive list. 

A committee of the ''Road der Kerken," representing 
the Dutch Reformed Churches of the four Provinces, has 
presented a criticism to the Government of the recommen- 
dation of the Commission, in which, among other things, 
is asked that even if no fee is charged all performances, 
etc., should be prohibited on Sundays, as also all political 
meetings and meetings of a secular nature held in public 
places. Farther should be prohibited the publication of 
Sunday newspapers, the hiring out of motors, boats, car- 
riages, whether mechanically propelled or drawn by ani- 
mals, for pleasure trips, and the running of excursion 
trains. 

NOTES ON THE WEEKLY REST DAY IN EGYPT 

By Rev. Samuel M. Zwemer, D.D. 

For thirteen hundred years the Christians of Egypt 
have been deprived of the rest and privileges and spiritual 
opportunities of the Lord's Day — the World's weekly Rest 
Day. 

They have been obhged to violate their consciences, 



302 SUNDAY THE WORLD^S REST DAY 

generation after generation, in working, on this Day of 
Christian rest, in the civil service, in the professions, in 
the schools, in the courts, on the farm, in the shop, in all 
the walks of life, in obedience to the demands of their 
Turkish conquerors. 

It is only the present generation of Egyptians, who have 
grown up under England's kindly government in Egypt, 
who have ventured to hope and to ask that provision 
might be made so that they, in obedience to their Lord's 
commands, and in company with their fellow Christians 
in all the world, may be free, without interference, to 
worship God on this Day of their Lord's resurrection, to 
meet with his people, to study his word together, to do his 
work and to rest from their ordinary weekly labors. 

In the natural progress of the Egyptian community in 
this age, under England's guidance in material things, and 
in educational and religious development, it is to be ex- 
pected that they should long for and desire the privileges 
and practices of their religion which have been observed 
in all the world, and in all the Christian ages. Many of 
them growing in spirituality and in active Christian life, 
catching the spirit of the earnest living Christianity of 
to-day, feel greatly the deprivation of the opportunities of 
the Lord's Day for spiritual and devotional contemplation 
and worship, Bible study, and Christian work. 

The Christians of Egypt regard this deprivation as one 
— as the first — of their disabilities under their present 
rulers. The president of the recent Coptic Congress, in 
his letter to the late Sir Eldon Gorst, mentioning this mat- 
ter first, said : 

"The Assembly requests that Government officials be 
exempted from duty and the students from study, on the 
Lord's Day. 

'They are prepared to accept, without question, the 
steps that the Government may take to bring about this 
desirable result. In the case of the Government officials, 



THE WORLD'S SURVEY 303 

they are prepared to work longer hours on the remaining 
days of the week, or if their presence is required, to work 
on Friday. 

''The Assembly was convinced that the fact that the 
rising generation of the Coptic (Christian) communitj^ 
need no longer be compelled to disregard the tenets of 
their religion, would more than compensate for any slight 
inconvenience that might arise from this alteration. 

"The opening of the Native courts on Sunday was also 
very detrimental to the Christian portion of the Egyptian 
people, and the Assembly was sure that if these Courts 
were closed on Sundays no more inconvenience would be 
felt than in the case of the Mixed Tribunals, where this 
practice is adopted.'' 

All the Christians in Egypt would join their Coptic 
fellow Christians in this request. 

Not only are the Mixed Tribunals not in session on the 
First Day of the week, but the Administration of the Cus- 
toms at Alexandria, the General Post Office Administra- 
tion, and other Departments, are closed on that Day. 
Neither is business disarranged, nor social or religious 
susceptibilities affected thereby. But as it is now. Chris- 
tian men have been taken out of Church to attend Court 
as witnesses or as parties to suits, on the Lord's Day, and 
even Christian Ministers and Priests have not been 
exempted from such attendance on that Day. Often in 
the Provinces, Districts, and Villages, petty officials oblige 
Christians to absent themselves from Church to attend 
their administrative functions on the Sunday. 

The fact that the Weekly Rest Day in all the civilized 
countries of the world, Japan, Korea, China, and India 
among them, in civil and commercial affairs, is the First 
Day of the week, adds to the hardship of the denial of the 
same Rest Day to Egypt. 

We believe that it is not impossible to make the neces- 
sary arrangements in Government and School, in the Gen- 



304 SUNDAY THE WORLD'S REST DAY 

eral Administrations, and in the Provincial and District 
Administrations, to secure the freedom of this Day, the 
civiHzed world's Rest Day, to the Christians of Egypt. In 
the schools Fridays and Sundays might be holidays and 
recitations and school work might be carried on during 
Thursdays, all day, which are now half holidays. In the 
Courts no sessions need be held on Fridays and Sundays. 
This is the practice in the Mixed Tribunals now. In the 
General, Provincial, and District Administrations much 
may be done, if necessary, by the Christian officials work- 
ing on Fridays. In the villages, the Government officials, 
mostly, have no holiday whatever. All would welcome a 
day of rest ; even Mohammedans and Jews would be glad 
of a rest on the First Day of the week. 

It cannot be expected that any Mohammedan Govern- 
ment, Egyptian or non-Egyptian, will, of itself, grant to 
their Christian subjects freedom in their religion. In all 
matters of personal freedom, whether in regard to slavery 
or religion, the lead must be taken by the Christian Gov- 
ernment dominating the local Mohammedan Government. 
It has always been found in such cases that soon the right 
and righteousness of the movement have been acquiesced 
in. The Mohammedans of Egypt are expecting changes 
to be made in the affairs of Egypt in the readjustment of 
its government. If this right and privilege is granted to 
the Christians from the first it v/ill be received as an act 
of justice, of a wider freedom, for the concihation of the 
large Christian population of the country which has suf- 
fered this disability for so many centuries. When meas- 
ures taken among such a people as the Egyptians are fair, 
and when they are firmly and kindly carried out, their 
evident justness soon appeals to all. 

The Christians in Egypt ask only equity, justice, 
equality before the law of man and the law of God. Their 
Day of Rest, the Lord's Day, the Rest Day of the civihzed 
world, can be given them, throughout the entire country, 
without seriously disjointing any service, or hindering 



THE WORLD'S SURVEY 305 

or injuring public affairs. They offer to work on Friday, 
to work longer hours on other days, or to meet any other 
reasonable arrangement, only asking that the Christian's 
Rest Day — the Rest Day of the civilized world — may be 
given them. 

There is no Koran authority for the observance of Fri- 
day as a day of rest. The only thing that was customary 
in early Islam, and in most Moslem countries to-day, is to 
assemble at noon in the chief mosque for public prayer 
and to listen to a brief sermon. Nowhere in Arabia is that 
day observed as a day of rest. According to Moslem tra- 
dition, Friday is a day of good luck and the prayers in the 
mosque are of more value than at home, but not even in 
Moslem traditions is there any trace of this day being free 
from secular labor. It is therefore unnecessary for any 
Christian Government to accept the arguments of modern 
Moslems when they try to substitute Friday for Sunday 
as a legal holiday from employment in government. 

The Christians of Egypt, who number nearly 1,000,000 
souls, and possess a large proportion of the wealth and in- 
telligence of the country, deserve the restoration to them 
of this Christian right by Christian England. They have 
been loyal, and they are loyal to-day, to England's ef- 
forts for the good of their country and the uplift of its 
people. 

We therefore come to the International Lord's Day Con- 
gress with the following resolution : 

Whereas, It is clear that as a result of the present 
world-wide war there will follow a readjustment of the 
boundaries and rights and privileges of nations and races 
and peoples in many parts of the world, and 

Whereas, The Christians of Egypt have long been re- 
quired to labor on the Lord's Day, in administrative, 
judicial and other departments of the government, local 
and general, in city, town and village ; and their children 
are obliged to attend the national schools on that day ; 

Therefore, We beg you to use your good offices in bring- 



306 SUNDAY THE WORLD'S REST DAY 

ing this matter, so important to the development of true 
character and true morahty, as well as true spirituality, 
and good and enlightened citizenship, in this large part of 
the population of Egypt to the attention of the Secretary 
of State for Foreign Affairs of the British Government, 
so that in the readjustment of affairs in Egypt this great 
privilege and Christian right (which we believe righteous 
and reasonable) may be secured to the Christians in 
Egypt. 

Diocesan Registry, 
Melbourne, 11th June, 1915. 

The Reverend Dr. W. S. Huhbell. 

Dear Sir : — I was absent from home in the early part 
of the year and your first communication did not reach 
me. It is quite impossible for me to undertake a journey 
to New York, nor, amid the multiplicity of daily engage- 
ments, can I write a paper to be read at the meeting of 
the Congress. I send you, in this letter, a few facts and 
thoughts which possibly may be of value. 

The Sunday problem in Australia differs little from 
what it is in other countries. On the whole the Govern- 
ments of the States are determined to maintain the sanc- 
tity of the Day of Rest, and the people of Australia jeal- 
ously guard it on the side of freedom from enforced labor. 
We have, therefore, the closing of all places of business, 
and also of the public houses. This is a great gain to the 
whole community and is perhaps as far as we can expect 
the State Government to go. On the side of the religious 
observance of the day, the State looks to the Church to 
enforce its obhgation and to make all necessary provisions 
for the religious needs of the people. Our difficulty, like 
that in other countries, arises from the fact that, whilst 
the people claim it as a Day of Rest they are only too 
ready to use Sunday as a day of amusement and social 
intercourse, for picnics, and every kind of pleasurable 
enjoyment. I may add that theatres and picture shows 
are not allowed on Sundays with the usual charges for 



THE WORLD'S SURVEY 307 

admission. Occasionally picture shows are held which 
claim to be religiously instructive, and collections are 
made at these gatherings. 

Turning to the Church's duty of providing the Church 
Services, it cannot be said that the people of Austraha, 
either in city or country, are indifferent to public worship. 
The Churches everywhere are built and maintained by the 
free-will offerings of the people, and there is a general 
feeling of good will toward the Church, even where people 
are personally neglectful of public worship. I do not feel 
that the assistance of the State can or should be invoked 
much further than it already is felt. In certain limited 
quarters, the question of the obligation of the Sabbath as 
a divine institution is discussed. If your Congress could 
agree upon some authoritative statement of the obligation 
of the first day of the week as a Christian Day of Rest, 
this would be of great value in defending and explaining 
the almost universal usage of the Christian Church 
through all ages. When the fourth commandment, declar- 
ing the obligation of the Sabbath Day, is recited in our 
Church of England Services, it produces an undefined and 
yet real doubt as to what day is meant. Devout and un- 
learned Christians read much in the Old Testament about 
Sabbath obligation and observances, and very generally 
they are in a state of mental confusion as to the extent of 
their binding force. Nothing can remedy this but definite 
instruction, and, if your Congress, speaking as it will do 
with so much force and witnessing to the convictions 
of so many sections of the Christian Church, could 
decide and put forth some words of wisdom and knowl- 
edge and power, these would be of immense service to all 
of us. 

I trust that these few words will not be unacceptable to 
your Congress, and I deeply regret the impossibility of 
my being present. 

With the hope and prayer that your Congress may 
result in much advantage to the whole Church, I have the 
honor to be. 

Sincerely yours, 

H. L. Melbourne. 



308 SUNDAY THE WORLD'S REST DAY 

CANADA 
By Rev. W. M. Rochester, D.D. 

In general we count ourselves fortunate in Canada 
because of the place the Lord's Day holds in the esteem of 
the people ; the fairly general and satisfactory manner in 
which the day is observed; the legal safeguards for the 
institution ; the vigilance and energy displayed by the au- 
thorities in the discharge of their duties in administering 
our Sunday laws. We have occasion to feel, however, that 
the maintenance of this heritage can only be accomplished 
by unceasing care in the observance of the day and by 
great wisdom, vigilance and energy in its defence. 

In presenting the situation in Canada attention may be 
drawn to the following : 

1. Legislation. Broadly speaking, throughout the Do- 
minion reliance for the defence of the day is placed upon 
the statute, the Lord's Day Act of Canada. True, we have 
others that are in force, namely, some early English stat- 
utes, the heritage of various sections of the land from the 
days of direct British control. These, however, are rarely 
invoked. Some legislation, passed after Canada had been 
divided into provinces but before the Confederation con- 
stituting the Dominion had been consummated, is of great 
practical value. 

The Lord's Day Act, however, is our outstanding Sun- 
day law. It was passed by the Dominion Parliament in 
July, 1906, and came into force on the 1st of March, 1907. 
Subsequent to Confederation a number of the provinces of 
Canada brought their Sunday legislation up to date by 
placing on their books appropriate Lord's Day statutes. 
One of these post-Confederation Acts, however, having 
come under review of the Privy Council of England in 
1903, the principle was declared by the Court that Lord's 
Day legislation, being of a criminal character, came under 
the control of the Dominion Parliament, with which, and 
not with the province, according to the British North 



THE WORLD'S SURVEY 309 

America Act, which is Canada's constitution, all obliga- 
tion and authority for criminal legislation rested. This 
decision, therefore, practically deprived Canada of her 
Sunday laws, these having been passed by the provinces, 
the only exception being that the ante-Confederation Acts, 
both Provincial and Imperial, were still in force. 

It was essential, therefore, that a law should be enacted 
in place of the lost statutes and to bring Sunday legisla- 
tion into harmony with the times. At the instance of the 
Alliance, therefore, the Dominion Government introduced 
a bill in Parliament, and after what was probably the most 
keenly waged conflict in the history of Dominion legisla- 
tion this bill, with modifications, eventually passed both 
Houses of Parliament and became law March 1, 1907. 

The fundamental principle observed in the law is that 
business of all kinds should be brought under control on 
the Lord's Day, with due allowance for the claims of neces- 
sity and mercy, and that the object in view should be the 
release of every man from his weekly toil for one day, and 
in the event of his having to work Sunday in necessary 
labor that he should be given one full day during the next 
week. 

This prohibition of business extends to that of amuse- 
ment. The law takes no cognizance of amusement or 
recreation on Sunday, but aims to control on that day the 
business of amusement as it controls any other business. 

Under the general clause of ''necessity and mercy" a 
considerable number of exceptions are specified for the 
purpose of attaining reasonable accuracy in the interpre- 
tation of that general clause. For example, all acts inci- 
dental to divine worship are permitted, and work for the 
relief of sickness and suffering, including the sale of drugs, 
medicines and surgical appHances. So also the business 
of the telegraph and the telephone ; of furnishing electric 
Hght, gas, water, etc. The conveying of travellers is per- 
mitted and work incidental thereto, but excursions are 
prohibited on Sunday. 



310 SUNDAY THE WORLD'S REST DAY 

The law specifically prohibits games and performances or 
pubHc meetings, on Sunday, elsewhere than in a church, at 
which any fee is charged, directly or indirectly, either for 
admission to such performance or meeting, or to any place 
in which the same is provided, or for any service or privi- 
lege thereat. It is illegal also to advertise, in Canada, in 
any manner any performance or other thing prohibited by 
the Act, and it is also illegal to advertise in Canada any- 
thing which if given or done in Canada would be a viola- 
tion of the law. The Sunday newspaper is prohibited, 
except for such work as may be necessary after six o'clock 
in the afternoon of the Lord's Day in preparation of the 
regular Monday morning edition of a daily newspaper. It 
is prohibited, also, to bring into Canada for sale or distri- 
bution or to sell or distribute within Canada on the Lord's 
Day any foreign newspaper or publication classified as a 
newspaper. It will therefore appear that this legislation 
is sound in principle, comprehensive in scope and reason- 
able in its exemptions. 

The Lord's Day Act accords no exemption from penalty 
for work on Sunday to those who recognize another day of 
the week, such as the Jews, Seventh Day Adventists or 
Mohammedans. The reasonableness of this course is 
found in the historic precedent established by the Jews, in 
whose law was incorporated ^'nor thy stranger that is 
within thy gates," in the enforcement of that requirement 
with respect to business and labor by their civil authori- 
ties, and in the facts that at the time of the passing of 
this law in Canada the Seventh Day people constituted 
one-half of one per cent, of the entire population of the 
country, and in Jewish-owned factories the proportion of 
Seventh Day to First Day people was five to ninetj^-five. 

In the recognition of the statute two provinces have pre- 
sented difficulty, the most Westerly and the Province of 
Quebec. For some time it was the view of the authorities 
in British Columbia that public sentiment did not demand 
the enforcement of the statute. This view, however, has 



THE WORLD'S SURVEY 311 

been entirely changed and the Attorney-General, whose 
consent must be secured in every instance of prosecution, 
has responded to representations made by the Lord's Day 
Alhance in a most encouraging measure, in view of the 
original refusal to recognize the statute. 

In Quebec, just a few hours previous to the coming into 
effect of the Dominion statute, the Provincial Legislature 
passed a Sunday law designated to harmonize with pub- 
lic sentiment in that province. It was our view that this 
law would be declared invalid by the courts, and in 1912 
the Supreme Court of Canada, in a moving-picture case 
taken under the Quebec Act, so declared. Although the 
Attorney-General of Quebec has refused to take direct 
action in the enforcement of the Lord's Day Act of Can- 
ada, he has nevertheless given his consent to prosecute in 
a very considerable number of applications. 

A difficulty in law enforcement arose in the restaurant 
and hotel trade, and the question as to the liberty of these 
places, together with that of drug stores, to sell on Sun- 
day goods to be taken off the premises, such as confections, 
stationery, kodak supplies, tobaccos, toilet articles, etc., 
came under review. The occasion was the famous deliv- 
erance of a County Court Judge in Ontario that ice-cream 
is a food and tobacco a drug. This decision was reported 
far and wide throughout the Dominion, with the result of 
an unrestricted sale, on Sunday, of all foodstuffs, tobaccos, 
soft drinks, etc. The Attorney-General of Ontario, upon 
request of the Alliance, took some five stated cases before 
a Judge of the High Court, and a deliverance was given 
asserting certain principles of control which have every- 
where proved satisfactory. In the appHcation of these, 
substantial control of this form of Sunday business has 
been assured and the Hberty of many hundreds of young 
men and women to their rest day has been guaranteed. 

Though nine years have elapsed since the Lord's Day 
Act was passed, it has been neither impaired nor improved 
upon. A very cunningly devised amendment was intro- 



312 SUNDAY THE WORLD'S REST DAY 

duced to Parliament some three years ago, taking this 
form: 'To allow on Sunday the work of musicians in 
churches, church parades, funerals, Bible classes, and 
other purposes of a like nature." Inasmuch as the law al- 
lows on Sunday ''any work necessary or customary in con- 
nection with divine worship," this amendment evidently 
had in view the smuggling into the Act of the singularly 
indefinite clause "other purposes of a like nature" and thus 
secure the open Sunday for public entertainments. The 
bill proposing this amendment was not reached before 
Parliament closed its session and it has not again been 
introduced. 

It should not be overlooked that in Canada we have 
some further measure of indirect legal control of the Sun- 
day situation in the game laws of most of the provinces, in 
railway legislation affecting tram-car lines, and in shops 
and moving picture regulations, all of which are provincial 
or municipal. 

In view of the above, and considering especially the 
national character of our legislation, perhaps no country 
in the world enjoys more substantial legal guarantee as to 
the integrity of its rest day than does Canada, and she has 
been most fortunate in securing this defence before ad- 
verse conditions incidental to rapid material development 
would render impossible the enactment of such a statute. 

2. General Conditions. Both because of the favor- 
able legislation and the strength of public opinion, busi- 
ness generally is under substantial control on Sunday 
throughout Canada. 

In transportation, apart from the occasional incident, we 
have no way-freight business on Sunday, no work-trains 
in operation and no excursions. In the last-mentioned an 
exception should be made for two of our provinces. In 
one of these, excursions are not uncommon ; in the other, 
they are being brought under control. Labor at our lake 
and ocean ports could be considerably reduced on Sunday, 
particularly the work of loading and unloading. 



THE WORLD^S SURVEY 313 

In the older provinces of Canada agricultural labor has 
practically been unknown on the Lord's Day. In the newer 
provinces of the West, however, to which the large propor- 
tion of our immigration has come, it has been otherwise. 
Whether influenced by former environment, or constrained 
by the view of their ample heritage in their spacious 
prairie farms, with their abounding wealth of golden 
grain, and the desire fully to safeguard them against the 
elements, Sunday labor, in seed-time and in harvest, with 
the plow, the reaper and the threshing-machine, has been 
no insignificant problem. An effort at patient educational 
work has been made and results quietly awaited. Because 
of this, and because of the prosecution of a few outstand- 
ing deliquents in whose case the pretentions to necessity 
could not be supported, the practice of Sunday agricultural 
labor is diminishing. 

In the realm of manufacture Sunday closing is practi- 
cally universal, save for those incidents of repair work 
necessary for the conduct of business during the week and 
with the exception of those processes which are of a neces- 
sarily continuous nature. 

War time has affected Sunday conditions in this realm 
in Canada, and in the manufacture of munitions, clothing 
and other supplies a good deal of Sunday work is being 
carried on. There has been very gratifying response, how- 
ever, to representations made to the effect that where the 
same staff is employed Sunday as during the week such 
uninterrupted labor cannot be carried on for any consider- 
able length of time to advantage. A number of companies 
have voluntarily conceded, in the interest of haste, the 
necessity of Sunday closing. 

Because of the war, also, there has been no restraint 
whatsoever upon mihtary operations. The law permits 
Sunday work authorized by any department of the Gov- 
ernment, and war is an emergency which has its own law 
of necessity. 

Mercantile business is quite completely under control on 



314 SUNDAY THE WORLD'S REST DAY 

the Lord's Day and shops on every hand are closed. Ex- 
ceptions to this rule are found in some remote districts 
where pioneer conditions prevail. The limitations set 
upon drug stores by the Act are not as fully recognized as 
they should be, and this is true with respect to restau- 
rants, hotel stands, ice-cream parlors, etc. With respect 
to druggists the Sunday closing is gradually being accom- 
phshed, so far as the law authorizes restraint. In all of 
these cases, however, we have an illustration of the fact 
that, whilst theoretical or legislative settlement of a ques- 
tion may be accomplished, the practical settlement is a 
matter of time. 

In the large fishing industry of Canada the day is fairly 
well observed. The fishery laws of the Dominion are very 
rigid with respect to Sunday business, and it is gratifying 
to know that in the settlement of the Fisheries question 
between Canada and the United States some four years 
ago, whether in the interests of the fish or of the day, Sun- 
day was internationally recognized as a "close season." 

The Sunday newspaper has a place in Canada in one 
province only, where it appears instead of a Monday edi- 
tion. The war precipitated an invasion. In dealing with 
the problem the Alliance took the ground that, whilst the 
law would permit the publication on Sunday of emergent 
war news, it would require that publication be limited to 
what was emergent ; and, further, that the law would not 
countenance the operation of the ordinary machinery of 
commerce for the sale and distribution of such. These 
views having been communicated to all the newspapers in 
Canada, and action taken in several instances by way of 
warning, and in one case by prosecution, the problem has 
found a happy solution. 

Theatres, playhouses — such as moving picture theatres, 
etc. — are everywhere closed on Sunday. The City of Mon- 
treal and some parts of Quebec constitute an exception. 
The Sunday opening there is accounted for by the fact 
that no policy of law enforcement, owing to questions of 



THE WORLD'S SURVEY 315 

jurisdiction having been under discussion, has been 
adopted and put into effect. A small beginning has been 
made. 

In the early days of the war entertainments in the name 
of benevolence and under the plea of patriotism were num- 
erous. The moving-picture shows made a vigorous at- 
tempt to gain a footing on Sunday. We have been able to 
defeat these efforts in every instance where a fee for ad- 
mission has been charged, and by educational method have 
greatly limited the number of Sunday entertainments 
given in the name of charity. 

Professional ball games have been a feature of our Sun- 
day life in some sections. Again the Province of Quebec, 
because of the unsettled condition as to law enforcement, 
has provided a sphere for this form of Sunday attraction. 
It has not, however, been confined to that province. So 
explicit is the law, however, that difficulty of control is not 
anticipated. 

3. Observance of the Day. The Sunday problem is 
only imperfectly settled when defensive measures have 
done their best. It is one thing to enjoy undisputed pos- 
session of a piece of ground ; it is quite another matter to 
cultivate it and to have it produce bountifully the beautiful 
and the good. Possession of the day in unimpeached title 
is but a preliminary to the proper observance of the day. 
In Canada in the observance of Sunday it may be said that 
we compare most favorably with other lands, yet much re- 
mains to be accomplished and drifts are discernible which, 
in a few years, if not stayed, may carry us far and may 
issue in the loss of the day itself. 

There is general recognition of the day by public wor- 
ship. Our churches and Sunday Schools are for the most 
part well filled. The holiday season impairs the record 
somewhat, but on the whole the Canadian people stand 
high in the world for attendance upon and interest in pub- 
lic worship on the Lord^s Day. 

Certain Sunday games constitute a menace to proper 



316 SUNDAY THE WORLD'S REST DAY 

observance, such as golf arxd tennis. There is a disposi- 
tion to regard the intrusion of these upon Sunday most 
indulgently. The motor car, too, figures prominently as a 
distraction, and the practice of boating and other out-door 
recreations, both of Summer and Winter, have too large a 
place. These are symptoms of a state of mind discern- 
ment of which is essential, or correction of faults cannot 
be accomplished. 

The drift in the direction of secularizing the day is very 
strong. The pace in that direction is accelerated by the 
persistent campaigning of certain newspapers and certain 
classes in behalf of the holiday Sunday. The truth, there- 
fore, as to the function and opportunity of the Lord's Day 
must be disseminated. With us at the present time noth- 
ing is more needed to supplement our defensive measures 
than this thorough-going educational effort. 

We are not too vv^ell off in the number of our public men 
occupying positions of prominence who are possessed with 
that fine sense of the fitness of things with respect to the 
Lord's Day, which England's Lord Chancellor has stated 
to be the law above all laws, as indicated by the readiness 
with which official sanction was given to the opening of 
the National Art Gallery on Sunday and the Sunday open- 
ing of the Canadian Exhibit at the Panama Exposition. 
That our public men, however, are not wholly unresponsive 
to this appeal is instanced by the fact that when the City 
Council of our second greatest city was appealed to for the 
closing on Sunday of the public slides in the parks, owned 
and operated by the city, it responded at once by passing a 
by-law closing these to the public on the Lord's Day. This 
body made clear a distinction between their authority to 
stop the practice of sliding on Sunday and their obligation 
to close on the Lord's Day the places of amusement under 
their own auspices and control, and thus gave evidence of 
their sense of obligation to commend the religious ob- 
servance of the day, whilst they might not command it, 
and to allow freest opportunity on that day, by abstaining 



THE WORLD'S SURVEY 317 

from the competition afforded by amusement, for the edu- 
cational work of those great institutions that play so im- 
portant a part in the formation of national character — 
the Church, The Sunday School and the Home. There can 
be no greater incentive to the right observance of the day 
in the nation's life than the example of public men and the 
positive influence of its governing bodies. 

4. Organization. In the extent of organization 
throughout the world for the defence of the Lord's Day 
and to promote its better observance is expressed the uni- 
versal conviction that the interests of the cause require 
organized effort, and that organized effort is the best 
means to accomplish the end. In Canada organization for 
the defence of the day was early accomplished, but none 
too early. It first took the form, in 1888, of a committee, 
whose chief work was to assist a leading member of Par- 
liament in his efforts to secure national Sunday legislation. 
It had then no paid officers. In 1895, by virtue of special 
efforts in the invasion of the integrity of the Lord's Day 
in certain cities in the Province of Ontario, a number of 
representative men interested in defence met and organ- 
ized as the Lord's Day Alliance for that Province. Soon 
this provincial Alliance had established branches through- 
out its territory, and in 1901 the organization was ex- 
tended and established as The Lord's Day Alliance of Can- 
ada, which became a confederation of the provinces, hav- 
ing distinct but subordinate organizations, and these again 
having subordinate organizations in the cities, towns and 
rural communities of the provinces and known as local 
branches. From the employment of one Secretary for the 
Dominion in 1901, with an associate, the staff has risen 
to five — a General Secretary, a Secretary for Ontario, one 
for Quebec and the Maritime Provinces, one for Manitoba 
and Saskatchewan, and one for Alberta and British Co- 
lumbia. Thus the whole country is in the embrace of this 
organization and the organization is one throughout the 
whole Dominion, meriting the statement : *'As a Society 



318 SUNDAY THE WORLD^S REST DAY 

which has made the greatest advance in the complete or- 
ganization of its territory, we give the place of honor to 
the Lord's Day Alhance of Canada." 

The work accomplished by this organization may be 
summarized : 

1. The settling of authority in Lord's Day legislation 
with the Dominion Parliament as opposed to the provinces. 

2. Securing a national statute, The Lord's Day Act. 

3. The general enforcement of this statute. 

4. Popular approval of the Lord's Day Act in the face 
of general misrepresentation. 

5. Authoritative interpretations of the law in relation 
to certain businesses. 

6. Integrity of the statute maintained. 

7. Successful dealing with a great number of violations 
of the Lord's Day Act without legal action. 

8. Sunday liberty for thousands of our people of every 
class — railway men, police officers, employees in the public 
service, bank clerks, artisans, etc. 

Its entire work, however, cannot be tabulated, but there 
can be no question that largely to the existence of this 
organization, to its far-reaching effort, to its patient and 
thorough consideration of every problem, to the unceas- 
ing vigilance and energy of its officers and members, to its 
wise educational influence and to its promptness in meet- 
ing every emergency, Canada owes its favorable position 
at the present time with respect to the Lord's Day. 

A SURVEY OF THE UNITED STATES ON THE CHRIS- 
TIAN SABBATH AND THE WEEKLY REST 
DAY CONDITIONS 
By Harry L. Bowlby 

The breadth of this subject suggests a difficulty when 
set to so brief a treatment. A survey of Sabbath condi- 
tions in the United States! It is the Christian Sabbath 



THE WORLD'S SURVEY 319 

which we consider and the questions that gather about it. 
In an opinion of the Supreme Court of the United States 
in 1892 this country was declared to be "sl Christian Na- 
tion." This same highest judiciary has sustained Sunday 
laws enacted by states as a part of the common law of the 
land, and so acknowledges the need of remembering the 
Christian Sabbath to keep it as a holy day of rest and wor- 
ship. From the civil aspect as well as from the religious, 
the Christian Sabbath cannot be divorced from Christian- 
ity. 'The Lord's Day and Christianity stand or fall to- 
gether." The Sabbath is therefore a vital and essential 
part of this Nation's life. Conceived in Christian faith 
and dedicated to the proposition of the Christian religion, 
the Pilgrim Fathers laid deep the foundations of their 
laws and, protecting religion, defended the Sabbath against 
the intrusions of the work-a-day week. The Nation that 
came into being in 1789 as the United States is but the 
bone and sinew, the blood-red life of the Colonial Govern- 
ment, under that change of name, and amplified to meet 
the needs of coming years. 

What then are some of the outstanding facts that con- 
cern the Sabbath and rest day conditions in the United 
States? Charles Sumner, United States Senator, said, 
''Depend upon it, gentlemen, if we would perpetuate this 
Repubhc, we must sanctify as well as fortify it ; we must 
make it a temple as well as a citadel." The very character 
of our laws, reflecting the thought of the Founders of the 
Nation, prove this to have been their intention. 

Let us consider, first, our Sunday laws. Every state in 
the Union save two, this Golden State of CaHfornia,* in 
which we meet, and the neighboring state of Arizona, * have 
some kind of Sunday or Lord's Day law. The one other 
place where no such law obtains is the District of Colum- 
bia, home of the Nation's Capitol. Our prophecy is that 
these will come into their own in the not far future. In 



* California has a weekly Rest Day law and a law prohibiting boxing 
on Sunday, and Arizona a law which prohibits barbering on Sunday. 



320 SUNDAY THE WORLD'S REST DAY 

order of excellence of these state laws we venture to name 
them as follows : The best — Maine, Rhode Island, Pennsyl- 
vania, Maryland, Delaware, Tennesse, North and South 
Carolina, Georgia, Florida, Indiana, Michigan, Wisconsin, 
Iowa, Missouri, Kansas, Oklahoma, Arkansas, North and 
South Dakota, Idaho, and Utah. 

The next best — New Hampshire, Vermont, Massachu- 
setts, New York, New Jersey, West Virginia, Kentucky, 
Ohio, Mississippi, Alabama, Texas, Illinois, Minnesota, Ne- 
braska, Colorado, New Mexico, Nevada, and Washington. 

The weakest — Louisiana, Wyoming, Montana, and Ore- 
gon. 

Those having no Sunday laws — the States of California 
and Arizona, and the District of Columbia. 

A pertinent question here is, are the laws enforced, or 
are they not, and what are the reasons ? I presume that 
no one in this Congress asks whether it is necessary to en- 
force the laws. Your knowledge of conditions to-day is 
my reason for this presumption. Our observations lead us 
to say that where the laws are enforced consistently, mem- 
bers of the Christian Churches stand back of them and in- 
sist that they shall be properly enforced ; that states which 
have efficient Lord's Day and Sunday organizations defend 
their laws, aid in constructive legislation, and representing 
the Spirit of the Church, insist upon, and usually receive, a 
successful hearing before men in office and candidates for 
office. The reverse of this statement holds as regards the 
non-enforcement of the laws, although as mentioned fines 
and penalties are often too small to make enforcements 
effective. 

W^hen we reflect that in many states persistent effort is 
being made to repeal the laws and substitute in their place 
laws to legalize the Sunday Saloon, the theatre, unneces- 
sary business, and motion pictures, and that in many 
states the Sunday newspaper, varied forms of unneces- 
sary travel, baseball, golf, divers kinds of sports, and 
^lany other agents of Sabbath dlesecration, are legalized, 




Rev. Henry C. Minton, D.D. Rev. Harry L. Bowlby 

Rev. William M. Rochester, D.D. 
Bruce McRae Rev. George W. Grannis. D.D 



THE WORLD'S SURVEY 321 

who can doubt the danger confronting the civil side of the 
Sabbath? With the coming of the automobile, we see 
here how this happy invention may be made to offend 
against the Day rather than to being used for guiding its 
owners to worship and to the honor of God. A sane but 
sure and certain handling of these questions is at hand. 
Add to these facts that mayors and poHce commissioners 
in many of our largest cities confess their inability to 
put the lid on the Sunday saloon, or openly refuse to do it, 
and I ask you to tell me what will be our future condition 
if this red-handed, blear-eyed, murderous agent of hell is 
legalized to ply his damnable business on the Lord's Day ! 
There is the problem of Sunday labor. An estimate of 
3,000,000 toilers at work every Sunday has been made. 
Most of this labor could be done on other days, or largely 
eliminated. We do too many things on Sunday for the 
sake of convenience, not because they are necessary, and 
for mercenary reasons, not because they are acts of char- 
ity or mercy. The laboring man pays the toll. More 
thought on the part of the employers, a multitude of whom 
are Christians and members of the churches, would doubt- 
less put an end to much of our unnecessary Sunday work 
to-day. The Exposition open on Sunday is a conspicuous 
witness to this fact, and Christian merchantmen are 
among the chief sinners there. 

SOME ENCOURAGING ACHIEVEMENTS 

Second, It is encouraging to note that numerous things 
have been accomplished by many organizations to 
strengthen the observance of the Day and defend it 
against open and insidious attacks. During the past year 
upwards of one hundred bills directed against the Chris- 
tian Sabbath in state legislatures and elsewhere were 
killed in committee or defeated on the floor of the assem- 
blies. MilHons of persons were unconsciously benefited 
by this service. 

Constructive legislation in some states was effected. 



322 SUNDAY THE WORLD'S REST DAY 

One day of rest in seven laws, supplementing the Sunday 
laws have recently been enacted in Massachusetts, New 
York and Connecticut. California has a weak form of *'one 
day of rest in seven law" which doubtless later on will be 
strengthened. Kansas missed adding such a law by four 
votes last year. The laboring man is well and wisely call- 
ing church and state to account along these lines. It 
should be understood that one day of rest in seven laws do 
not and cannot take the place of Sunday laws, but do add a 
practical protection to the man who is forced to work on 
Sunday by providing him his weekly rest day. 

The Government of the United States is hearing the 
call for better Sabbath Observance. A few years ago a 
movement was started to close the first and second class 
post offices on Sunday. A Federal statute was enacted 
August 24, 1912, closing the offices and setting free 100,- 
000 letter carriers and post-office clerks for Sunday rest. 
Since then various departments of the government have 
introduced the six day week ; noticeably the Treasury De- 
partment. We are officially advised that the United States 
Steel Corporation have introduced the six day week and 
now will not even permit their men to work more than six 
days a week. The Customs Department of New York City 
within the present month has begun the correction of rest 
day conditions. These are some of the achievements and 
reforms brought about chiefly by the Lord's Day and Sab- 
bath organizations whose chief object is to defend and 
strengthen the Christian Sabbath in our Nation and aid 
those oppressed with unnecessary Sunday and the seven 
day week labor. 

NEEDS AND SUGGESTIONS 

In order to a greater correction of conditions and a 
strengthening of the work to this end we would urge that 
there must be a consciousness of the widespread desecra- 
tion of the Christian Sabbath, a great conviction of the 
necessity of its proper observance and a militant readi- 



THE WORLD'S SURVEY 823 

ness, leading to action to remedy the evil. There should 
be more instruction given from pulpits and in our Sunday 
Schools to this searching question and attention directed 
to the problem from every angle. The words of the Sab- 
bath Observance Committee of the General Assembly of 
the Presbyterian Church at Rochester, N. Y., last May, 
should be heeded by all denominations : 'It is time for a 
genuine revival to break out in this direction when pastors 
will preach on the subject and make it as serious a part of 
the Church's business as Missions, and give as proper 
financial support to the Lord's Day organizations as is 
given to Home and Foreign Missions or to any Board of 
the Church." 

It is our opinion that the young people to-day are grow- 
ing up without an adequate understanding of the real 
meaning of the Lord's Day, that no indelible impression is 
being made on their minds and hearts as to the proper use 
of the day, and such loyalty to it, that as a patriot loves his 
country and his flag, so a Christian will love Christianity 
and the Lord's Day, and maintain them in every way. A 
child in the public school is taught to pledge allegiance to 
his flag : "I pledge allegiance to my flag and the Republic 
for which it stands ; one Nation indivisible with liberty and 
justice for all." So should our boys and girls be taught 
allegiance to the banner of the cross and the principles for 
which it stands, included in which is the Christian Sab- 
bath. And here is an admonition to adults: Do as the 
young people are taught to do, for where men go boys will 
follow. Israel is troubled within on this question, as well 
as without. The churches must solve the problem of Sab- 
bath desecration, or Sabbath desecration will dissolve 
many of our churches. 

Better education followed by example and action is a 
tremendous need. Lord's Day Week adopted by our 
Churches, beginning the first Sabbath after Easter and 
continuing through the second Sabbath, should be as faith- 
fully observed as are Easter Week and Christmas. Every 



324 SUNDAY THE WORLD'S REST DAY 

Sabbath and Bible School should give special attention 
through lessons and program to this most important 
subject. We believe the hour has struck when General 
Assemblies, Conferences, Councils, Synods, Presbyteries, 
Classes, etc., of the Churches and the Sunday Schools, Mis- 
sionary Societies, brotherhoods, young people's organiza- 
tions, and other arms and agencies of the Churches, such 
as Young Men's and Young Women's Christian Associa- 
tions, and all state and national religious bodies, should see 
to it that the subject of the Christian Sabbath and the 
weekly rest day has conspicuous place on the programs of 
their local meetings and their conventions. 

Concluding, may we suggest even in a Congress like 
this: let all who wish view the Puritan Sabbath as too 
strict. We concede that it was. Yet all will admit that 
these adherents more highly reverenced the day than does 
our generation, and infinitely better protected the laborer 
in his rights to a weekly rest day. Better a Puritan Sab- 
bath anytime for home. Church, community, country, and 
God, than the spineless, limberbacked Sunday we have in 
most of our states to-day. A right proper question was 
that raised yesterday in our Executive meeting by Judge 
Alton B. Parker, our Permanent Chairman : ''What are we 
going to do to make effective what is said and done here ?" 
There could be a strong and urgent appeal to the churches 
and all good citizens to back up and re-inforce the or- 
ganizations working to accomplish these very things. 
Surely we need to drive on and put into practical effect the 
good things said in this Congress about the Lord's Day by 
defending it through our churches and co-operating 
bodies. And that is what the splendid line of Lord's Day 
and Sabbath organizations in the United States is doing. 
I could earnestly hope that all the Sabbath forces of the 
Nation will do here, as in Canada, completely unite for the 
handling of this great problem through the churches, as 
the Anti-Saloon League and other temperance forces are 
handling John Barleycorn. 



THE WORLD'S SURVEY 325 

And our hope is that this and the next generation will 
have been successfully called back to a proper observance 
of this fundamental order of Christian faith, that men of 
all creeds and cults will have one day of rest in seven, that 
the United States will through her Federal Government 
have effected a law to make more easy, for her citizens, 
the rightful use of the Christian Sabbath and that with 
each of the states of the Nation it may seek to rightly in- 
terpret through law what is given to us by Divine law, 
that this Nation under God may be in fact as in name — *'a 
Christian Nation," a Nation which remembers the Chris- 
tian Sabbath and keeps it holy. 

THE LORD'S DAY IN PANAMA 
By Rev. James Hayter 

Our Lord said : 'The Sabbath was made for man, and 
not man for the Sabbath." 

It has been said also: ''Rules make Pharisees, Prin- 
ciples make Christians." 

'The Son of Man is Lord even of the Sabbath." 

The Day of Rest was given as a boon, not imposed as a 
burden. We must not forget too that Our Lord said, "I 
desire Mercy and not Sacrifice." 

The sad incident related by Canon Tristram of a fire on 
the Sabbath Day in the city of Jerusalem, is painful. He 
relates the fact that rather than break the Sabbath, the 
Jews allowed three beautiful girls to perish in the flames. 
One of the women claimed afterwards that it was a sacri- 
fice acceptable to God, and that He would reward those 
who had made the Sacrifice! Is there anything sadder? 
Where in paganism do you find anything to surpass this ? 

Jesus Christ set the example that it is right to do good 
on the Sabbath Day. He did not hesitate to aid any one in 
need. Therefore it is right for doctors, nurses and drug- 
gists and a hundred other servants of the public, to serve 
in response to the calls of necessity and mercy. Our Lord 



326 SUNDAY THE WORLD'S REST DAY 

has given us specific instructions, but His acts and His 
words are stretched quite beyond their intended signifi- 
cance, until to-day they are made to justify alarming 
abuses of the Sabbath. On the Panama Canal during the 
Construction period those hundreds of young men toiling 
and sweating in the offices for eight hours, under a tropi- 
cal sun, had to have recreation ; the day chosen was Sun- 
day, and they spent it often not only playing tennis and 
baseball but even attending bull-fights in the city of Pana- 
ma and Colon. We were under obligation to complete the 
Canal by a certain date. This made it necessary to work 
hundreds of men on Sundays. There was therefore little 
semblance of a Sabbath. What there was of the holy day 
usually closed with unhappy experiences for the minister. 
After the evening service, he must of necessity return 
home on the late train which is so regularly filled with 
drunks that it is popularly known as "the drunk train." 
They are not all natives who are drunk. Instead of our 
trainmen having a rest day, they have extras, expresses 
and specials on Sunday. The parks, baseball grounds and 
saloons are full ; but our churches are conspicuous by the 
few who attend them. One of the most prominent 
preachers and evangelists of the States could hardly get 
150 people together whilst the howls and cries of the base- 
ball field alongside were such that they had to close the 
windows. 

You will find the same thing all through Latin America. 
The only day in all the year when the train does not run is 
Good Friday. You won't find many foreigners particu- 
larly interested in keeping Sunday as a day of rest. It is 
true that since they have come down there, the shops and 
stores are generally closed in some of the towns and cities ; 
but it is not from any desire to attend the services held in 
the churches. It is rather that they may have more time to 
give to pleasure and social rounds. In the city where I 
live there are two services held in English, one by the 
Church of England and one by the Presbyterian Church ; 



THE WORLD'S SURVEY 327 

yet both services would not average fifty people, although 
there must be some four to five hundred English speaking 
people living there. Where the Roman Catholic Church 
predominates, you have the Lord's Day after the morning 
masses turned into a day of pleasure. From early hour to 
nine, the bulk of the women and children attend mass. At 
ten o'clock there is a niilitary parade, after which come 
breakfast and the afternoon siesta. Then at four o'clock 
they have moving picture shows, band concerts, bull- 
fights, cock-fights, auto rides and every other invention for 
pleasure and even riots. The never closing saloon does a 
roaring trade; men and women get drunk, and rarely a- 
Sunday passes that there is not a murder, fight or scandal 
of some kind. As a consequence, every Monday morning 
the judge's office is a busy place. 

When I was pastor of a church we had our members 
trained to keep the Lord's Day, as a day of rest. One old 
deacon was conscientious about working on Sunday. His 
business was to check bananas as they were taken to the 
ships for America. The time came when they shipped on 
Sundays, and our old deacon said, "Boss, my religion 
won't let me check fruit on Sundays." *'Well," answered 
the Boss, *'if your religion won't let you check on Sundays, 
you can't check on Mondays." In all my travels every- 
where throughout Central America, men are forced to 
work on Sundays. Not only in the banana business, but 
in loading coffee and discharging merchandise. The re- 
ligious condition of the crews is disappointing. I some- 
times go among them incognito. The awful things some- 
times heard and seen are unmentionable. I do not blame 
them. They are expected to work Sundays as well as 
week days, three hundred and sixty-five days in the year. 
The craving for the almighty dollar, though it be obtained 
at the price of men's souls, is the explanation of it all. I 
have read of Dr. Grenfell's protest against the fishermen 
coming north and contaminating the people in their ideas 
and habits concerning the Lord's Day. I can sympathize 



828 SUNDAY THE WORLD'S REST DAY 

with him. It is hard when the missionary has gone 
ahead, suffered all kinds of fevers and other drawbacks 
and when he has his work where it is beginning to tell, to 
have his own countrymen come in and upset it all. Often 
this comes through the tourist, who, when he is in Rome 
does as Rome does. Instead of being at the English ser- 
vice, he is oftener either at the band parade, or at a bull- 
fight. Our natives judge the whole religious atmosphere 
of the United States by these men and women. 

Then some of the missionaries are not altogether with- 
out blame. I had the misfortune to follow another mis- 
sionary once, who, while teaching that ''we are not under 
law, but under grace," wrested the Apostle's meaning to 
the destruction of the Sabbath. The principal leader and 
one of his converts kept open his stall at the market all 
day Sunday. We were successful in doing something, but 
have not yet established a mission there. It is a deplorable 
fact that many of the missions among the natives have no 
service on Sundays till the afternoon. The omission of a 
morning service has the tendency of encouraging native 
Christians to belittle the setting apart of one day in seven, 
and as a result the work suffers. On the other hand, one of 
the most pleasant and refreshing privileges is to attend 
the Sunday morning meetings, wherever they are held. I 
know of four such places, where you can see from a hun- 
dred to two hundred and fifty Sunday School scholars 
gathered together at nine on Sundays. I hope that the 
time will come when we shall have such missions all over 
Central and South America. I was brought up in one of 
those God-fearing, healthy villages in the South of Eng- 
land. My mother and father (God bless them) would take 
me and the other members of the family every Sunday 
to a place of worship. I will never forget the impressions 
left on me. I hear now the peals of bells down every val- 
ley. Not a wheel moved ; the plow stood where it was left 
Saturday, and everybody except perchance a lonely shep- 
herd attending his flock, wended his way to the House of 



THE WORLD'S SURVEY 329 

God. Would to God that every boy and girl, the wide 
world over, could receive such impressions in early life ! I 
am sure it is worth while. But it is not easy v/ork 
to get the people into the habit of church-going. One of 
our missionaries wrote me a little while ago. He had been 
out into a coffee estate where hundreds of poor Indians 
worked. He went to preach the Gospel to them and they 
became interested, accepted the truths and finally were 
baptized and form.ed into a little church. One of the rules 
laid down was that they should set apart one day in seven 
for worship and the reading of God's Holy Word. Soon 
the overseer became interested and joined, too, and being 
more educated, finally became the leader. Some time after 
the owner, a foreigner, came along to see his estate, and 
when he found out that these Indians were not working 
on Sunday, but singing hymns and reading God's Word, he 
immediately insisted on their working every day. It was 
a question of work or quit. To quit meant prison, for they 
were head over ears in debt to him. What could they do ? 

Still, in spite of all that I have said, there is hope for 
better things. Things might be worse. Our evangelical 
Protestant Christians are gradually sending out such an 
influence that even owners, such as the one above referred 
to, are beginning to see that it pays to teach and practice 
the principle of our Protestant Christianity. I know of 
more than one case where business men had decided to 
sell out, because it was not possible to get reliable, trust- 
worthy workmen. I know of one builder who will 
not employ any but believers. I know of a coffee 
farmer who has decided to sell out his farms, be- 
cause workmen were unreliable. Before doing so, it hap- 
pened that he got an overseer who was always reading a 
little book; he did not get drunk, was respectable and 
clean, treated the people civilly without oaths and curses 
and never was in error in his accounts. The farmer sought 
and obtained workmen who were like him. But he was 
displeased with their refusal to work on Sundays, until he 



330 SUNDAY THE WORLD'S REST DAY 

discovered that they were always ready for work early 
Monday morning. This was a revelation, for always be- 
fore his men were drunk Sunday afternoons and as a con- 
sequence were unfit for Monday's duties. He be- 
came so much pleased with our ''Evangelistas" as they are 
called, that he took the Roman Catholic priest over to see 
it all. Before this, the men had been dirty, drunken 
thieves who beat their wives and children shamefully and 
spent all their earnings either in drink or in gambling on 
Sundays; now they were clean, well-dressed, honest and 
happy. Their wives sang the sweet songs of Zion and the 
children skipped about like lambs and were as happy as 
birds. These men do not work on Sundays, but they do 
work on Mondays and five other days of the week. Such 
examples are telling more than anything else for Evangeli- 
cal Christianity. I verily believe that the best thing that 
could happen to the Catholic Church, from her own stand- 
point, would be the conversion of 50 per cent of her people 
into good, evangelical Christians. Because the other 50 
per cent would be ashamed to live as they do now, and 
their priests would have less trouble; especially if they 
themselves got into line. 

Latin America is ''the man fallen among the thieves." 
He has been robbed, stripped of everything and left half 
dead. Spiritual and commercial thieves for years have ex- 
ploited him. He has waited long, is waiting still for the 
ministries of the Good Samaritan, for the priest and the 
Levite have passed him by. Let the Church in the Home- 
land maintain a consistent stand and so set the example 
and prepare the way for greater things abroad. Let every 
missionary committee impress their missionaries with the 
need of keeping the Lord's Day holy and teaching others 
so to do, and much will be accomplished toward bringing 
about what we so much desire to see. 



r 



CHAPTER VII 
SPECIAL PROBLEMS 

SUNDAY SPORTS AND AMUSEMENTS 

By Rev. M. D. Kneeland, D.D. 

In discussing the question of amusements, we recog- 
nize an extreme position on either side. On the one, there 
is danger of laxity, f rivoHty and dissipation ; on the other, 
of gloom, depression and bigotry. 

The tendency to-day is toward the former — i. e., giving 
games, sports and amusements too prominent a place in 
the life of the individual and community. This is pre- 
eminently an age of luxury and self -gratification. The age 
of the forefathers, on the other hand, over-emphasized the 
opposite extreme. 

It is certainly worse than foolish to claim that there are 
''no innocent amusements except for children." The old 
as well as the young need 'to be amused at times. "All 
work and no play makes Jack a dull boy," and Jack's 
father a poor citizen. 

Froebel, the father of the Kindergarten, gave play the 
right place in the child's training, and we are trying to 
answer the question to-day — it is, in fact, a question of the 
ages — "How much time should be devoted to pleasure in 
the ordinary adult life ?" We have been told that one sixth 
of the normal life should be spent in the pursuit and in- 
dulgence of pleasure, one third given to work, one third to 
sleep, and the balance to recreation, including the pleas- 
ures of the table, the family and social life. 

Whatever may be the exact proportion, and it must 
differ in different individuals and climates, every rational 
and healthy human being must conclude that life is not a 

331 



332 SUNDAY THE WORLD^S REST DAY 

ceaseless round of duty, in the midst of stern and harsh] 
reahties, but the *'joy of Hving," the "joy which is set be- 
fore" every human being, the same kind of joy which led! 
the man of Nazareth to endure the cross and the shame, is 
a legitimate part of life. We should "rejoice and be glad" 
on the Lord's Day. 

It was charged upon our Puritan ancestors that they 
underestimated the value of pleasure to the life of the in- 
dividual and the community. Macaulay, in Chapter 11 of 
the first volum^e of the "History of England," put this 
general estimate into the familiar statement : "The Puri- 
tan hated bear-bating, not because it gave pain to the bear, 
but because it gave pleasure to the spectators." No 
higher enconium, in my judgment, of the Puritans could 
have been uttered than these words. They hated that 
form of pleasure which sprang from and gloated over 
cruelty, disorder and social demoralization. Their puri- 
tanism found no delight in such impuritanism, and it is 
greatly to their credit. 

The implication, however, of Macaulay's statment, or at 
least, the general interpretation put upon it, that the Puri- 
tans hated pleasure per se, that they considered it unde- 
sirable if not sinful, we deny. We have no time, however, 
to discuss this branch of our subject, nor do we propose to 
champion here the faith and practices of our forefathers. 
We can but recognize, however, that without their loyalty 
to God and His commandments, the new Puritanism, 
which defends the Lord's Day, would not be possible. 

WEEK-DAY VERSUS SUNDAY SPORTS AND AMUSEMENTS 

We hold that there is a real, not fanciful, a vital, not in- 
cidental, difference betv/een indulging in sports, games and 
amusements on week-days, and indulging in them on Sun- 
days. This distinction has always been made by the best 
elements in Christian nations, during the ages. It is now 
recognized in this country, its constitution, its laws, its 
courts of Justice and its prevailing practices. 




Mrs. Robert Bruce Hull 



Dr. Mary E. Woolley 




Mrs. Jennie M. Kempt 



Miss Olive Oliver 



SPECIAL PROBLEMS 333 

While a rational use of secular sports, games and amuse- 
ments on week-days is legitimate, healthful and socially, 
economically and morally beneficial, their indulgence on 
the day set apart for rest and worship is injurious and de- 
structive of the best interests of the individual and of so- 
ciety. While in one case they should be condoned and en- 
couraged by parents, schools, communities and govern- 
ments, they should in the other case, i. e., occurring on 
Sunday, be shunned and opposed by the friends of lav/ 
and order and righteousness, and should not be encour- 
aged by government. The grounds on which the distinc- 
tion between Sunday and week-day sports and games rest 
are threefold: first, economic; second, moral; third, re- 
ligious. 

1. The economic argument rests on the vital necessity 
to human Hfe, progress and happiness of one day's rest in 
every seven. It has been found that rest is interfered 
with, not only by different commercial interests, but also 
by Sunday amusements. They are often as wearisome and 
detrimental as Sunday toil. Besides this, they almost al- 
ways necessitate the labor of a number of people in order 
that others may indulge in their pleasures. 

It has been stated that the Sunday excursion train, as 
a rule, requires the assistance in some form of work of 
about one hundred people. 

The Sunday boat, with its crowd of pleasure seekers, 
and its loading or unloading of freight, drafts into service 
a score of more of the crew, laborers and longshoremen. 

The Sunday entertainment requires the presence and 
help not only of regular six-day employees, but also of 
actors, singers, and members of troupes, who are entitled 
to their weekly privilege of home, rest and church. In fact, 
every form of public sport and amusement on the Lord's 
Day demands, in order to make it possible, a violation in 
letter and spirit of the fundamental, economic law, and is 
therefore injurious in character. It destroys the viriHty 
of employees, lowers the physical standard of the army. 



334 SUNDAY THE WORLD'S REST DAY 

as twice in modern France, and reduces the value of prop- 
erty and the length of life. 

The coming legislation will more and more provide 
against these dangers of modern civilization, as has al- 
ready been done in several countries and states, giving a 
weekly rest day to every toiler. Safeguarding this day 
against injurious and demoralizing sports and amuse- 
ments is the next step in municipal and national self-de- 
fense, hardly less important than forts and navies. 

The attempt to divorce Sunday toil from Sunday sports, 
by the claim that working men desire Sunday afternoon as 
their only time for sports and amusements is false in two 
respects. In the first place it has never been proven that 
the working people are in favor of the sporting Sunday. 
They are not the ones who are seeking such legislation, 
but rather the middle and wealthy classes. In fact, they 
have many times taken an opposite position in their gath- 
erings and passed resolutions against the open Sunday. 

The second claim that they have no other time for their 
sports and amusements except Sunday afternoon, is also 
incorrect, in a great majority of instances. There never 
was a time when the ''poor working man,'' whom the open 
Sunday forces are always quoting, had so short hours of 
labor, so many holidays and half holidays, so many con- 
veniently located and low priced entertainments and 
sports, such highly developed rapid transit facilities for 
reaching the open country and parks and ocean. In almost 
all cases of work in mills and factories the whole of Sat- 
urday afternoon is open to pleasure and recreation. 

Even if it could be proven that the working people de- 
sire Sunday baseball, and have no other time on which 
they can witness it than Sunday afternoon, it has no justi- 
fication. A morbid desire or an unnatural and illegal de- 
mand are not a sufficient reason why that which is eco- 
nomically unjustifiable should be tolerated. 

2. The moral argument against Sunday amusements 
and public sports is imperative. Laws prohibiting them 



SPECIAL PROBLEMS 335 

rest on the same basis as laws prohibiting seven days' toil. 
Neither are religious in nature, but rather economic, so- 
cial and civic, and must be treated together, as they stand 
or fall together. The inevitable law is that a Sunday, 
mortgaged to sports, will soon be owned and controlled by 
work. Sunday sports and amusements are largely com- 
mercial schemes, and always tend toward commercialism. 
The caterer and purveyor of such enterprises has no more 
right to continue his business seven days in the week than 
he who would open his store, shop and factory on the 
Lord's Day. The whole scheme is undemocratic, immoral 
and vicious in character. 

The Lord's Day laws protect the leisure of the day from 
uses dangerous to public morals. As laws are necessary 
to guard against ignorance, drunkenness, and immorality, 
so it is necessary to defend citizens, especially the young, 
against the corrupting and destructive influences of the 
open Sunday. It may seem to make little difference 
whether the boys spend Sunday afternoon in sports, parks, 
playground, and open places, in moving pictures and the- 
atrical shows, or in a more quiet and reverential way, but 
as a matter of fact it makes a vast amount of difference in 
their characters. 

It has been tested and proved again and again that the 
open Sunday is a school of hoodlumism. The boys who 
put their own pleasure and gratification first, as is the 
case in seven days sports and games, miss the training 
which comes in self -repression, consideration of the rights 
and opinions of others, especially of older people, and rev- 
erence for God and law which the quiet, worshipful Sun- 
day have always cultivated, and developed. 

There was somiething in the Puritan Sunday, notwith- 
standing and in spite of its extreme rigidities, which made 
men, and built up strong, earnest character. The self-in- 
dulgence and dissipating absorption of the modern sport 
mania, which finds Httle or no place for the development of 
the quiet virtues of restf ulness, thoughtf ulness and rever- 



336 SUNDAY THE WORLD^S REST DAY 

ence, is weakening to the moral fibre, and ultimately de- 
structive of the religious nature. But this is not all. In- 
dulgence not only weakens but also tempts and destroys. 
The lad whose supreme idea is to get as much fun out of 
his Sunday as possible, is apt to get, with his fun, inferior 
ideals, bad habits, and vicious practices, for the rest of the 
week. 

MODERN ILLUSTRATIONS 

A prominent worker in the playgrounds of a large city, 
which opened for a time the Sunday to sports and games, 
complained publicly that the boys were ''running riot over 
law, order and decency." It did not make, as the open 
Sunday cannot make, good citizens, but rather bad citi- 
zens. The presence in parks and playgrounds of overseers 
and the police, which would require seven days* work of 
a large number of people, and a vast outlay of money, has 
not been able to remedy this serious defect. Sunday sports 
have always proved a dangerous experiment, in their in- 
fluence upon character, homes and citizenship. I sympa- 
thized the other day with a fond mother, who is but one 
out of many thousands in the land, who said : "How glad I 
am that my boys are not in that crowd of Sabbath break- 
ers." However indifferent we may be to the other boys, 
we do not want our own boy to be brought into touch with 
the noise, competition, excitement, nerve-strain, rowdy- 
ism, ruffianism, and sometimes betting, drunkenness, vio- 
lence and lawlessness of an open Sunday crowd. 

Some time ago an investigation was made in Kansas City 
with reference to public amusements of both an outdoor 
and indoor nature. It was found that 32 per cent, of them 
were "bad," leading to and promoting intemperance, ob- 
scenity, late hours, dissipation, or suggestions of crime, 
etc. The Sunday crowds at the movies, in the theatres, 
streets and parks are notoriously the worst crowds of the 
week. The late Mr. Keith, theatrical manager, stated be- 
fore a legislative committee in Massachusetts that the 



SPECIAL PROBLEMS 337 

Sunday theatre could not be made profitable unless it pan- 
dered to the lower element and stimulated the baser na- 
ture. 

On this ground as well as because of its effect upon the 
health and nerves, the Actors' Association of America 
issued a strong protest against the Sunday theatre. The 
City Chamberlain of New York City said : "I believe in 
the Seventh Day of rest for actors. Sunday theatrical 
performances are an abomination." Harry Lauder, the 
Scotch comedian, made his protest against the injurious 
and demoralizing influences in a substantial way, cutting 
out all Sunday engagemients, which in his American tours 
alone would have netted him $150,000. This protest is no 
less worthy of mention than those which have been miade 
by certain baseball players, who have absolutely refused 
large offers of money to play the national game on Sun- 
day, or of Wilbur Wright, who is said to have refused 
$3,000 for an exhibition in aviation before a Parisian 
crowd. 

UNANSWERABLE STATEMENTS 

The moral argument has been emphasized by statesmen 
of every age since the time of Constantine, the first Chris- 
tian emperor, whose famous proclamation recognized it. 
Blackstone spoke in behalf of the English law, which 
guards against the foes of the state when he declared that 
*'a corruption of morals generally follows the profanation 
of the Sabbath." The proclamation of George Washington 
had reference to it : ''Reason and experience both forbid 
us to expect that natural m.orality can prevail in exclusion 
of religious principles." Abraham Lincoln's famous war 
order demanded that *'the discipline and character of our 
national forces should not suffer ... by the profana- 
tion of the day and of the name of the Most High." Count 
Montalembert, the French statesman, traces religious 
principle to its fountain head when he says : "There is no 
religion without morality, and there is no morality with- 



338 SUNDAY THE WORLD'S REST DAY 

out Sunday." Gladstone says : '*I go to church on Sunday, 
not only because I love religion, but because I love Eng- 
land. His great rival. Lord Beaconsfield, said of the 
English Sunday : 'T hold it to be the most valuable bless- 
ing ever conceded to man. It is the cornerstone of our 
civilization." This sounds very much like Emerson's 
statement which called the Sabbath "The core of civiliza- 
tion." 

INCONTROVERTIBLE FACTS 

Recent statistics in criminology are startling in their 
teachings with reference to the value of the weekly day 
of rest and worship as a police agency. That is, a moral 
bulwark against crime. Sabbath keeping nations, as well 
as cities, have a far stronger and more efficient guard 
than battalions of trained soldiers, and countless air- 
ships, battleships and submarines. The holiday Sunday 
does not recreate ; it dissipates and vitiates. It is an eat- 
ing, wasting cancer in the body politic, as history clearly 
shows. 

We have not space to do more than name a very few of 
the most notable illustrations. For instance, the student 
of history cannot ignore the fact that England's book of 
sports, which officially opens the sacred day to games and 
sports and frivolities, indicates the low water mark in 
English history. The Parisian Sunday with its one hun- 
dred thousand soldiers keeping order — the day of sports 
and toil and trade — in contrast with the quiet Sunday of 
London, twice as large, but guarded by one tenth the sol- 
diers in time of peace, is only one illustration out of many 
in history of the ''moral curse of Sabbathlessness." Again, 
the student cannot fail to connect the Sunday bull-fights 
and other dehumanizing and demoralizing practices of 
Spain and Mexico, with the lower forms of civilization in 
those countries. Neither can he shut his eyes entirely to 
the fact that the Continental Sunday which has sown the 
wind during past generations is now reaping the whirl- 



SPECIAL PROBLEMS 339 

wind in the terrible destruction of life and property of the 
world's greatest war, with a larger proportion than ever 
before of Sunday battles. In brief, the statement obtains, 
from the time of ancient history to the present day, that 
the Sabbath, whether honored or profaned, is the best 
barometer of a nation's Hfe, in art, science, literature, 
laws, wages, customs, in fact with reference to everything 
which makes a people good, wise and happy. 

THE COURTS OPPOSED TO THE OPEN SUNDAY 

Again and again it has been maintained in the Courts of 
Justice of Christian nations, and in the Courts of this 
country, that Sunday Sports and amusements are detri- 
mental and destructive. I can briefly refer only to a very 
few instances in the United States. The decision of our 
Supreme Court in which this nation is called a **CHIIIS- 
TIAN NATION," carries with it the maintenance of the 
Lord's day according to Christian standards. The unani- 
mous decision of the same body in 1885 declared the right 
of government to "protect all persons from physical and 
moral debasement." The Supreme Court of New York 
State in sustaining a Sunday law says : "The act com- 
plained of compels no religious observance, and offenses 
against it are punishable ; not as sins against God, but as 
having a malignant influence against society, 

A decision of the Supreme Court of Ohio against Sun- 
day baseball playing is based "on the maintenance of 
the Sunday and such other wholesome laws as may be nec- 
essary to promote the peace, health and well being of 
society." 

The Supreme Court of Michigan, appealed to in the 
matter of Sunday baseball, replied that the state had 
"a right to enact a law forbidding Sunday ball games, 
as such a law interfered with no natural rights, and 
more, the state should enact such a law, since Sunday ball 
playing was very detrimental to the morals of the com- 
munity." 



340 SUNDAY THE WORLD'S REST DAY 

Still another decision calls Sunday baseball **a breach of 
the peace/' and another "a, misdemeanor." According to 
our judges, the glorious America of the future can never 
be built upon the ruins of the American Sunday. 

3. The religious argument for a weekly day of rest 
and worship is found in more than one hundred and sev- 
enty Bible passages. This is the most convincing argu- 
ment to the behever in God's word. Passing it by briefly, 
I do not undervalue it, any more than a silent traveller 
ignores Mt. Blanc on his way from Geneva to Chamouni. 
There it stands forever. It cannot be ignored. It speaks 
for itself : ''Remember the Sabbath day to keep it holy" — 
separate, distinct — the Soul's Day, day first of all for wor- 
ship, a holy day, not a holiday. God, at Creation and 
Sinai, made an eternal distinction between the Sabbath 
Day and the other days of the week. According to Jesus 
Christ, the ''Lord of the Sabbath," it was "made for 
man," man's highest, not his lowest, self. That distinc- 
tion is just as imperative upon the man as any other 
moral law. 

Found also in the constitution of man who was made on 
that divine and eternal plan, it has the authority of the 
revealed and natural religion, and cannot be violated 
without injury to the body, mind and soul of the individ- 
ual, and to all that is best in society and christian civiliza- 
tion. 

The statement of Sir Walter Scott, with reference to the 
tendencies of his age, is peculiarly appropriate to the pres- 
ent age: "Give the world one half of Sunday and you will 
soon find that religion has no strong hold on the other 
half." A personal statement made to me by the late John 
M. Harlan, Justice of the Supreme Court of the United 
States, is the best summary of the religious argument 
which I have seen : "I believe that the due observance of 
the Sabbath as a day for religious worship and contempla- 
tion is required by commandment of God, and is vital to 
the purity and integrity of the social organism." 



SPECIAL PROBLEMS 341 



CONSTRUCTIVE METHODS 

While it is not within the scope of this paper to propose 
substitutes in place of Sunday sports and amusements, we 
cannot do less than recognize the great importance of con- 
structive methods. If the reforms which we seek are per- 
manent, they must be positive in character. "Thou shalt 
not'' is the old law which prepares the way for the ''new 
commandment" of love. Negatives, prohibitions lack in 
that they fail to overcome ''evil with good." The re- 
former wins his greatest victory when he not only elimi- 
nates but also substitutes. To drive the "unclean spirit" 
out of the heart or the community, though it be swept and 
garnished, may prepare the way for "seven other spirits 
more wicked than himself, to enter and dwell there." 

To banish Sunday sports and amusements from a city, a 
state or a nation is good, but it is not enough. In this age 
when the natural craving for pleasure is indulged in, as 
never before, it is important that substitutes of an attrac- 
tive, elevating and christianizing character be put in the 
place of that which is taken away on the Lord's Day from 
the young. What shall they be ? 

This opens before us a volume of constructive methods 
to be used, in the home, the nursery, the school, the play- 
ground, the church, the rural community, the city, the 
state and the nation. While we cannot enter into this 
matter here we hope that some one will present a paper in 
this Congress on this important subject. It is worthy the 
most careful investigation and wise leadership, and great 
possibilities are before it. We believe that the precious 
Lord's Day, properly appreciated and used — the Lord's 
Day of the future — has within itself a wealth of "joy and 
gladness." We anticipate that the time will come, after 
this period of development and struggle, when every indi- 
vidual, from the youngest to the oldest, shall find in the 
spirit and life of our Lord's Day the best day for human- 
ity, the day "made for man" and which shall be largely 



342 SUNDAY THE WORLD^S REST DAY 

instrumental in making over, enlarging, ennobling and 
saving man. 

HOLIDAY OR HOLY DAY? 
By Rev. George U. Wenner, D.D. 

Holiday or holy day, the spelling of these words is 
almost the same, but they stand for widely different ideas. 
"Holiday" was once "holy day.'' In the dictionary it 
reaches its present meaning by almost imperceptible gra- 
dations. First it mean a holy day, then a day of joy and 
gayety, and finally a day of recreation and amusement. 

Under varying names and forms, the Sabbath has been 
one of the chief monuments of the world's religion and civ- 
ilization. The roots of the day are found in the common 
consent of the nations during millennial periods of history. 
Its leaves are for the healing of nations yet unborn. On 
the other hand, there are those who, while reaping the 
benefits of the civilization of which Sunday is a symbol, 
repudiate both Jewish and Christian conceptions of rest 
and worship, resent its restrictions and declare of the 
Lord's Sabbath: "Let us break their bands asunder and 
cast away their cords from us." For them Sunday has lost 
its ancient meaning and become nothing more than a day 
of recreation and amusement. 

What is the history of the day ? 

The Hebrew Sabbath had a threefold significance. First 
of all it meant a day of rest. "God blessed the seventh 
day, and sanctified it: because that in it He had rested 
from all His work which God created and made." (Genesis 
2 :3.) But when the harmony of the world which God had 
made, and pronounced very good, was destroyed through 
sin, the earth became a world of unrest. It brought forth 
thorns and thistles and in the sweat of his face did man 
eat his bread. The day of rest was given to man to re- 
mind him of the Paradise he had lost and a Paradise to be 
regained. 



SPECIAL PROBLEMS 343 

The Sabbath was also a memorial of Israel's deliverance 
from Egypt. (Deuteronomy 5:15.) And this redemp- 
tion of Israel became the type of that eternal redemption 
to which the Epistle to the Hebrews refers, (4:8-9) : "If 
Joshua had given them rest then would he not afterward 
have spoken of another day. There remaineth therefore a 
rest to the people of God." 

Finally, the Sabbath was a sign of the covenant between 
God and Israel : 'That ye may know that I am the Lord 
that doth sanctify you." (Exodus 31:13.) It was God's 
gift to man, a pledge of final redemption. Hence it had a 
sacramental significance. On the other hand, by keeping 
the Sabbath, Israel declared that it accepted the covenant 
and relied upon its promises. This was its sacrificial sig- 
nificance. 

*'Thus," says Kliefoth ( "Liturgische Abhandlungen," 
4, 140) , ''the entire plan of salvation is mirrored in the sig- 
nificance of the Sabbath. It is founded upon the work of 
creation, it is a memorial of the exile, and it points for- 
ward to final redemption." 

In the Christian system a different conception of the day 
took the place of the Sabbath of Israel. The Sabbath of 
the Old Testament did not fit into the ideas of the New 
Testament. The teaching and example of Jesus and the 
spirit of Apostolical doctrine abrogated the regulations of 
the Jewish Sabbath and the ceremonial precepts which 
were connected with its observance. 

In the Petrine period — A. D. 30-50 — Jewish Christians 
still kept the Sabbath, but its observance was not imposed 
upon Gentile Christians. On the contrary such exaction 
was severely condemned. The first day of the week, as 
the day of Christ's resurrection, early obtained special 
recognition. It was the day for the breaking of bread, the 
giving of thanks, the collection of alms.* It was termed 



* Confirmation of this attitude of the Church in the first century is 
found in the Didache, the recently discovered manuscript of the second 
century'. 



344 SUNDAY THE WORLD'S REST DAY 

the Lord's Day in the book of the Revelation (1 : 10), and 
later also in the writings of Ignatius. The name Sunday- 
first appears in Justin Martyr. After Justin's time The 
Lord's Day was the favorite name. Tertullian speaks of it 
as a day of joy. For this reason in the fourth century 
it became a general custom not to fast or to kneel on the 
Lord's Day. At the council of Nicaea this custom was 
made the rule of the church. Those who transgressed this 
rule, whether clergymen or laymen, were punished. 

The chief purpose of the Lord's Day in early Christian 
usage was worship and social service. Tertullian laid 
stress upon abstinence from labor, not on Old Testament 
grounds but because Christian propriety required it. 

The first police regulations in regard to the observance 
of the day were made under Constantine, A. D. 321, not, 
however, on Old Testament grounds but because the 
Lord's Day should be sanctified. Later emperors were 
more severe, and by the year 585 the rules were exceed- 
ingly strict. But still the regulations were based not on 
the precepts of the Old Testament, but on the respect due 
to the Day of Resurrection. Incidentally it was held to be 
a counterpart of the Rest Day of the Old Testament and 
hence it should be kept free from servile labor. 

Thus the Early Witnesses and the Church Fathers down 
to the days of Leo and of Gregory the Great admonish that 
Sunday should be sanctified. Allusion is also made to the 
outpouring of the Holy Ghost at Pentecost, but the chief 
reason for distinguishing the day was because it was the 
Day of Resurrection. Augustine says: ''Sabbath means 
rest. Sunday means resurrection." And Gregory : ''Our 
true Sabbath is the Lord Jesus Christ Himself." 

Not till we reach the Carlovingian period do we meet 
with the suggestion that Sunday is a substitute for the 
Sabbath of the Decalogue. The theocratic conceptions of 
the Church of the Middle Ages lent themselves to this 
view. In a homily for the eighteenth Sunday after Pente- 
cost, speaking of the Jewish Sabbath, Alcuin sa^ys : "Ghris- 



SPECIAL PROBLEMS 345 

tian custom transferred the observance of this day to the 
Lord's Day as this is a more suitable time." Charlemagne 
in 787 introduces a series of strict statutes in favor of 
Sunday observance by saying : ''We thus order in conform- 
ity with that which the Lord also has commanded in the 
law." 

From this time forward, throughout the Middle Ages, 
Sabbatarian principles dominated in the making of laws 
for the observance of Sunday. In the Orient also the same 
tendency is found. In 884 the Constantinian laws were set 
aside as too lax, and stricter laws were passed " in accord- 
ance with that which the Apostles under the guidance of 
the Holy Ghost directed in the way of substitution." 

In the sixteenth century the Lutheran Reformation re- 
pudiated the legalistic conceptions of the Middle Ages 
and returned to the evangelical views of the early Chris- 
tian and Apostolic epoch. In regard to the Sabbath, the 
external details of its observance under the Mosaic dis- 
pensation were regarded as prescriptions of the ceremonial 
law w^hich were abrogated in Christ. 

In briefest form Luther's view is stated in his Small 
Catechism. Interpreting the meaning of the command- 
ment "Thou shalt sanctify the Sabbath," he says: "We 
ought to fear and love God and not despise preaching and 
His word, but regard it holy and gladly hear and learn it." 
He thus defines the purpose of the Sabbath to be worship, 
and omits all reference to the ceremonial details of the 
commandment. In doing so he evidently stood upon New 
Testament ground. 

In his Large Catechism he speaks of the Sabbath as a 
day of rest, but he declares that Christians have nothing 
to do with this commandment in the common understand- 
ing of its demands, for it is a purely external prescription 
Kke other regulations of the ceremonial law. 

Without attempting to solve the intricacies of the anti- 
nomian controversy, it certainly is the teaching of the 
Epistle to the Romans that a Christian is no longer under 



346 SUNDAY THE WORLD'S REST DAY 

the law. If this is true, how are we to interpret the Sab- 
bath commandment ? What does it mean for an evangeh- 
cal Christian ? 

A day of rest is required because nature demands it. 
Body and mind need a change of occupation. Hence the 
original emphasis of the commandment was upon the duty 
of rest. But our chief need is the recreation of the spirit- 
ual nature. We cease from our work so that God's work 
may be done in us. P^r this reason we come together to 
hear God's word and to offer prayer and praise to Him. 
Even in the Old Testament the pedagogical influence of the 
commandment gradually inclined to this use of the day. 

But how can we sanctify the day ? 

In the new dispensation one day is in itself not more 
holy than another. Neither persons nor things nor days 
are sanctified by outward prescription. The hands of all 
the bishops in the world cannot consecrate a man who has 
not consecrated himself. Not holy oil nor solemn liturgy 
can consecrate a pile of wood or stone. There is no such 
thing as a sanctuary by virtue of outward manipulation. 
The consecration of a building is determined by the use we 
make of it. Factory or school, palace or cabin, where ser- 
vice is rendered in His name is as truly a house of God as 
is the fane where 

"Storied windows richly dight 
Cast their dim religious light." 

So too it is with the sanctification of Sunday. We can- 
not impart to it a sacred content by declaring it holy from 
sun to sun, by inference asserting that the other six days 
are unholy or secular. The Christian life is a unit. It is 
not divided into compartments. To the believer every day 
is the Lord's day. 

But there is a sense in which we may consecrate the day. 
We may set it apart for sacred use and make it holy by 
consecrating ourselves to Divine service. This we do when 



SPECIAL PROBLEMS 347 

we hear and live God's word. In the New Testament as well 
as in the Old Testament this is the "means of grace." 

But as men have their worldly tasks and cannot go to 
church every day, some convenient day had to be chosen 
for public worship, that common service which is one of 
the essential functions of the Christian church, without 
which we have no reason to beheve that the church would 
continue to exist. By common consent Sunday was chosen 
for this purpose and we avoid innovations and confusion 
by following the usage of universal Christendom. The 
day was chosen because of its connection with the life and 
supreme work of our Lord. It was the product of the 
church's life in the exercise of its legitimate function as 
the body of Christ, as the communion of saints. 

The theory that this day is a substitute for the Mosaic 
Sabbath was the invention of an age when the Saxon 
tribes were baptized at the point of the sword, when stern 
measures were required to maintain the authority of the 
church. 

It was thus in harmony with their general conception of 
the Gospel that Lutherans repudiated the legalistic views 
of the mediaeval church on the subject of the Sabbath. In 
the words of the Augsburg Confession : ''Those who sup- 
pose that the ordinance concerning Sunday instead of Sab- 
bath is enacted as necessary are greatly mistaken. For 
the Holy Scripture has abolished the Sabbath, and teaches 
that all the ceremonies of the old law may be omitted since 
the publication of the Gospel. And yet, as it was neces- 
sary to appoint a certain day in order that the people 
might know when they should assemble, the Christian 
church has appointed Sunday for this purpose." 

Nor did the Lutherans stand alone in this view of the 
Sabbath. In the Reformed churches similar views ob- 
tained. Calvin issued strict laws against the violators of 
the Sabbath in Geneva, but they were not based upon the 
principles of the Old Testament. And the Helvetic Con- 
fession says: ''We do not believe that one day is more 



348 SUNDAY THE WORLD'S REST DAY 

holy than another. We celebrate the Lord's Day, not the 
Sabbath." In a similar way does the Heidelberg Cate- 
chism express itself. Even the catechism of the Council 
of Trent is not without traces of this conception of the 
day. 

But while the churches in theory had thus returned to 
the evangelical views of the early Christians, in practice 
there was a strong tendency to emphasize the pedagogic 
use of the law and to enforce the observance of Sunday 
by declaring it a substitute for the Mosaic Sabbath. It 
takes a good Christian to be a Protestant and even Prot- 
estants sometimes need the "schoolmaster" to lead them 
to Christ. This need found expression in the language of 
the Westminster Confession, a symbol to which much of 
the religious culture of Great Britain and America is in- 
debted. In it we are told that God ''hath particularly ap- 
pointed one day in seven for a Sabbath, to be kept holy 
unto him : which from the beginning of the world to the 
resurrection of Christ was the last day of the week ; and 
from the resurrection of Christ was changed into the first 
day of the week, which in Scripture is called the Lord's 
day, and is to be continued to the end of the world, as the 
Christian Sabbath." 

In sharpest contrast with the statements of the West- 
minster Confession are those of Caspar Schwenckfeldt 
(1532) , to whom Sunday is significant only as a symbol of 
the resurrection, imposing no obligation of any kind of 
external celebration. 

While therefore there has been an almost universal 
recognition of the Lord's Day in the Christian church, we 
find at least three types of observance, distinguished from 
each other chiefly by the different ideas upon which the 
emphasis is placed. 

1. In the early church, and since the 16th century 
among the adherents of the Confession of Augsburg, the 
day was observed in the exercise of an essential function 
of the church's life, that of pubKc worship. The emphasis 



SPECIAL PROBLEMS 349 

was placed on the positive and pedagogical significance of 
the day. 

2. In the Middle Ages, and subsequent to the 16th cen- 
tury chiefly among the adherents of the "Westminster 
Confession, it was kept in obedience to a precept of the 
decalogue, in a modified form so far as the day itself is 
concerned, but nevertheless in recognition of the moral 
law of God. 

3. Finally, there were those to whom it was only a 
symbol of the resurrection, imposing upon the regenerated 
believer no obligation of external observance. 

Besides these views that found expression in the con- 
fessions of the churches there have been other currents 
and undercurrents of opinion affecting the attitude of so- 
ciety toward the claims of Sunday. 

The Book of Sports, as an edict of James the First, al- 
lowing certain kinds of amusements on the Sabbath, was 
called, found its defenders as well as did the Westminster 
Confession. The Sunday League movement of London, 
founded in 1875, advocated the opening of parks, mu- 
seums and libraries. Lectures, concerts and entertain- 
ments of a secular character are proposed as not only 
harmless but appropriate and desirable for Sunday. 

It cannot be denied that within a hundred years living 
conditions have undergone a great change in the civilized 
world. The tense life of the world in this age of steam, 
electricity and machinery has created a demand for Sun- 
day recreation with which former generations were not 
acquainted. Each decade invents opportunities for recre- 
ation and new inroads are made upon the traditional pro- 
grams of church and society. In our time the bicycle, the 
automobile and the excursion boat carry the people away 
to the enjoyment of their Sunday holiday. The widest 
stretch of the imagination would not think of them as 
going '*to the house of God with the voice of joy and 
praise with a multitude that keep holy day." Such a 
change in the attitude of great masses of people cannot 



350 SUNDAY THE WORLD^S REST DAY 

but be productive of far reaching results in religious cus- 
toms and eventually in the moral fibre of our people. 

We cannot ignore the fact that at the present time we 
are confronted with unusual perils and temptations that 
seem to threaten the very existence of the Sabbath as a 
social institution. Our population has lost its homogen- 
eous character. We have become a people of many races 
and religions. The social condition of millions of toilers 
in the great cities differs widely from the simpler life of a 
bygone generation. Can we under existing circumstances 
provide for the continued observance of the traditional 
Sabbath? By what means shall we prevent the desecra- 
tion of the Sabbath? Shall we do as did the Emperor 
Constantine, summon to our aid the help of the police? 
Shall we follow the example of Charlemagne, and call 
upon the legislature to enact stringent laws upon the sub- 
ject? Such methods it is clear are directed only at the 
symptoms of the disease. They will not cure the disease 
itself. 

But first let us ask upon whom does the responsibility 
of maintaining the Sabbath rest ? 

Doubtless it is in the interest of the State to preserve 
the civil Sabbath. It is an institution too deeply rooted 
in the life of our people to be ignored. It is one of the 
pillars of our political and social well-being. 

However, as a people, we are sensitive on the question 
of the relations of church and state. The courts are re- 
luctant, in their decisions on the Sabbath question, to con- 
cede special privileges to the claims of the church. 

Nevertheless it must not be forgotten that this is a 
Christian country. In its fundamental principles, in its 
historical development, in its ethical ideals, America 
is Christian. Christianity is the common law of the 
land. 

While therefore we gladly open our gates to men of 
every creed, and while we maintain the right of all to wor- 
ship according to the dictates of their own consciences, 



SPECIAL PROBLEMS 351 

let us not in the vastness of our liberality deny our her- 
itage and repudiate the ideals that have made our coun- 
try great. Courts do not make laws. They simply inter- 
pret them and relate them to existing facts. America is 
still a Christian country. We have therefore a right to 
demand legal enactments and constitutional provisions for 
the protection of Christian worship and the maintenance 
of Christian morality. Unceasing vigilance must be exer- 
ercised in requiring of the governmental agencies and mu- 
nicipal administration the maintenance of the day of rest. 
Let us require our representatives in every legal and con- 
stitutional way to give expression to the underlying con- 
viction of our people as to the social and moral importance 
of the day and thus place an effective barrier against the 
anarchistic influences which threaten the peace and pros- 
perity of our country. This much we may demand of the 
State. 

It is also in the interest of Society to foster the claims 
of the day of rest. In the spirit of Christian ethics and a 
Christian civiHzation much may be done to alleviate the 
burdens of the toiler. Already the Saturday half holiday 
has gone far to satisfy the demands of rest and recrea- 
tion. The regulation of hours of labor and many other 
conditions of the toiling masses is accomplishing much 
good. In this direction much more may be done to relieve 
the pressure of the demand for physical rest and recrea- 
tion. The Inner Mission of Europe and the Social Service 
movements of America may be trusted to find a solution 
for this part of the problem. The enlightened conscience 
of the Christian employer will respond to this design 
of the Sabbatic law. This much we may demand of 
Society. 

But all of this has nothing to do with the real question 
of the Sabbath. We cannot sanctify the day by legal en- 
actment. Nor will mere cessation from labor or alleviation 
of social inequalities satisfy that craving of the soul to 
which the Lord refers when He says : ''Come unto me all 



352 SUNDAY THE WORLD'S REST DAY 

ye that labor and are heavy laden and I will give you rest." 
In its deepest longings the soul cries out: "Thou hast 
made me for Thyself and my heart is at unrest until it 
finds its rest in Thee." 

The church of Christ is the one effective agent for 
making the Lord's Day what it should be. 

The needs of the soul are those which the church in the 
name of her Master is called upon to heal. Its highest 
need is holiness, wholeness. In her effort to supply this 
need the church builds meeting houses, chapels, temples, 
cathedrals. But the greatest of all her houses of worship 
is an invisible structure, built of such impalpable material 
as time itself in the majestic walls of her day of rest and 
worship. Let not this temple be destroyed. 

The resources and m.aterial of the church are appar- 
ently so simple and so meagre. ''They continued stead- 
fastly in the apostles' doctrine and fellowship, and in 
breaking of bread, and in prayers." (Acts 2 :42.) But 
they include so much. Rightly understood there is noth- 
ing in the world so attractive, so impressive, so satisfying 
as the service of the Christian church. On the one hand 
we have the sacrificial offerings of the people, the hymns 
and prayers, the gifts and the fellowship; on the other 
hand the sacramental grace, the Gospel of the grace of 
God, the communion of the Lord, the Benediction of the 
Triune God, what an inspiration to the soul and what a 
help to that completed service of the week of which the 
service on Sunday is but a symbol. 

It is for the church to exalt her conception of that for 
which Sunday chiefly stands, public worship. Let us em- 
phasize the holy convocation. Let it be a service for the 
people, the young and the old, the high and the low\ Let 
us have a "go to church Sunday" not once a year but once 
a week. The sanctification of the rest day will take place 
when we restore public worship to its rightful place in 
our lives, when we "fear and love God so as not to despise 
preaching and God's word but regard it holy and gladly 



SPECIAL PROBLEMS 353 

hear and learn it." Only under ''the expulsive power of a 
new affection" will the holiday once more become a holy 
day. 

SABBATH AND SOCIAL UPLIFT 
By Dr. Mary E. Woolley 

'The Sabbath and Social Uplift" — it is not a simple 
question which is given me for discussion. The framers of 
this program were not mistaken when they included it 
under "special problems;" it is a problem and to evade 
the difficulty does not help toward its solution. We can- 
not to-day hold the ideal of our grandfather's day and 
delude ourselves with the thought that we can restore 
that. New conditions demand new treatment and condi- 
tions social, industrial and rehgious, as complex as ours, 
make the discussion of the Sabbath one of the most in- 
volved of all social and religious questions. 

There are at least three angles from which to consider 
the Sabbath in its relation to social uplift and the first is 
as a day of rest, the "common, weekly, rest day," as ex- 
pressed in the definition of the word. The wealth of sub- 
jects on this program referring to the industrial side of 
the question, indicate the realization of its importance. 
The complexity of the question is also indicated — that the 
complex life of the present makes unavoidable certain 
forms of work on the Sabbath. But in the conception of 
work that is absolutely necessary, the stoic doctrine of 
"preferables" must not be overlooked, that a "good" must 
often be sacrificed for a "better." Certain work may seem 
necessary, difficult to do without, until it is viewed in the 
light of the "better" which is sacrificed — a finer quality, 
of work for a larger quantity, a higher standard of com- 
munity life for larger production, opportunities of social 
betterment for individual aggrandizement. 

It must not be forgotten that the injurious effects of 
over-exertion and fatigue are to be measured not alone \t\ 



354 SUNDAY THE WORLD'S REST DAY 

the physical scales, but also in the mental. The close con- 
nection between a sound body and a sane mind was never 
more clearly apprehended than it is to-day. Sometimes 
the reminder is pressed home with tragic force by acci- 
dents due to overstrain of continuous work on the part of 
an engineer or other public servant, responsible for the 
public safety; constantly we can see, if we but open our 
eyes, the way in which the mental processes ''slow down" 
when the body is fagged or overstrained. Considered 
purely from the point of view of policy, more or less 
selfish, seven days' work is a penny-wise, pound-foolish 
policy, meaning a loss in capacity for work, as well as in its 
quality, sacrificing the alertness and clearness of judg- 
ment, without which even the labor of the hands is not 
at its best. 

It is hardly necessary to add that a moral issue is also 
involved. Physical exhaustion weakens the will power, 
the capacity for resistance to moral disease as well as to 
physical. Body and mind crave stimulants, something to 
keep them going, and the craving is often satisfied not 
only by alcohol and habit-forming drugs, but also by 
amusements quite as fatal. 

The consideration of the Sabbath and Social Uplift 
must include the question of rest, it must also include that 
of recreation. In our thought of the Sabbath as a day of 
re-creation, we have travelled far from the old New Eng- 
land ideal, and in some respects to great advantage. No 
one of us would have a return to a day whose coming was 
dreaded and whose departure was welcomed. But the pen- 
dulum was swung too far in the other direction, and much 
of the so-called recreation does not re-create. To condemn 
existing conditions is not enough; we must face our re- 
sponsibility — see clearly wherein we have failed and how 
we may retrieve the failures. 

As landlords, what kinds of homes are we providing for 
the poor in which to spend the Sabbath, and find possible 
any sort of attractive home life ? 



SPECIAL PROBLEMS 355 

As communities, are we furnishing the right kind of 
amusement — musical, pictorial, out-of-door parks, and rec- 
reation with some sort of worshipful service ? 

Finally, as churches, are we making possible pleasant 
Sunday afternoons and evenings, some place where young 
people can have a home atmosphere, at least a good imita- 
tion if not the ''real thing?" 

It may be objected that many young people will not be 
drawn to the churches, whatever the attractions, which is 
perfectly true. But some will be attracted and others 
will be held who now are slipping away from their hold. 
To give happiness, not mere pleasure, is a large part of the 
work in social uplift and interest, real interest, not a 
veneer, is a more powerful agent than we are sometimes 
disposed to think. 

We cannot eliminate, if we would, the desire for sociabil- 
ity on the part of young people, and although this side of 
church life should not be given right-of-way, it must be 
realized that it is a phase. Not an easy thing to do ? Very 
few things in the world that are worth the accomplish- 
ment are easy ; we might as well face that fact in the be- 
ginning. But if social uplift is worth while, it is worth 
while trying every possible means of accomplishment. If 
a business project is to be put through, obstacles are not 
considered insuperable, some way of overcoming the ob- 
stacles is found. If the church thinks it worth while not 
only to hold its young people but to attract other young 
people, it must use its wits, must apply its best thought to 
the problem. No uniform way can be laid down. A 
church in the heart of a boarding-house district where the 
young men and women are largely drawn from church- 
going classes or from classes that are not repelled by the 
thought of a church, where they are lonely for a welcome 
and a homelike atmosphere, the problem is not a hard one 
to solve, given the right people to do the solving! More 
essential even than the methods used are the people who 
use them. The kindly heart, the impulse to do and then 



356 SUNDAY THE WORLD'S REST DAY 

the fine perception of the right thing to do ; a friendly at- 
mosphere, an attractive room, music, pictures, a magnetic 
talk, a sandwich and a cup of tea — something to give to 
the church the ''home-Sunday" atmosphere, the knowledge 
that it is a friendly ''Sunday afternoon at home," with no 
hint of condescension — who can fathom the good that 
might be done in these simple ways ? 

It must be remembered : ( 1 ) That different conditions 
demand different treatment ; that what might be a great 
success in one church with a certain environment, might 
be a dismal failure in another. (2) That not all the re- 
sponsibility should rest upon a limited group of people, as 
too often happens in church work. (3) That not every one 
will be reached in this way. There must also be extra- 
church activities. Young Men's and Young Women's Chris- 
tian Associations, community centres, boys' and girls' 
clubs, and last, but by no means least, a friendly welcome 
to individual homes. 

In a recent pamphlet issued by the American Institute 
of Social Service, the President, Doctor Josiah Strong, who 
has a gift of saying the right thing in the right way, 
writes : 

"Education, philanthropy, charity, religion, business, 
manufactures, commerce, transportation, and agriculture 
have all radically changed their methods in order to adapt 
themselves to the changed conditions. 

"The readjustment of society to the new civilization is 
what we call the great social problem; and this problem 
can be solved only so fast as the practical wisdom which 
is distilled from the world's experiences can be made gen- 
erally available. 

"The process of readjustment is one of experiment. 
Each experiment, whether successful or otherwise, throws 
a ray of light on the problem — how to do it, or how not to 
do it." 

These words concerning the social problem in general 
apply also to our particular problem. The children of this 



SPECIAL PROBLEMS 357 

world must not be allowed to be wiser than the children of 
light. Adhering rigidly to the ''former things" is not 
always indicative of spirituality — it may be indicative also 
of spiritual laziness. The man who is really interested in 
his business is constantly on the lookout to see how he can 
improve methods, insure a larger market, meet the chang- 
ing needs of his customers. Men and women in philan- 
thropy are engaged in the business of philanthropy on a 
scale and according to methods of which their grand- 
fathers never dreamed. They have not been afraid to at- 
tempt readjustment to the new civilization, realizing that 
the life of the work itself depended upon such readjust- 
ment. 

In all such work, it must be remembered that the "pro- 
cess of readjustment is one of experiment/' and that ''each 
experiment, whether successful or otherwise, throws a ray 
of light on the problem — how to do it or how not to do it." 
In all forms of social and religious work, no characteristic 
is more needed than "staying power" on the part of the 
workers — that power which enables one to keep on in the 
midst of discouragement, to discard cheerfully the method 
that will not work and attempt courageously another that 
may. 

A permanent social uplift, in the case of the individual, 
of the community or of the nation, cannot be accomplished 
without the religious element. In the light of the realiza- 
tion of the close connection between physical and mental 
and spiritual, it is apparent that the physical and mental 
conditions have an influence upon the religious or spiritual 
nature. But on the other hand, it is not less apparent that 
a social betterment which rests only on a material basis 
cannot endure. To-day, if ever in the history of the 
world, it is being proved that a civilization based on ma- 
terialism and intellectuality alone cannot stand the test. 
It is important that there should be good living conditions 
for every human being, a decent place and, so far as pos- 
sible, an attractive place in which to live, proper food and 



358 SUNDAY THE WORLD'S REST DAY 

clothing, a chance for mental development, for the enjoy- 
ment of life, but that is not sufficient. It is only when 
''spirit with spirit meets" that the life of the individual or 
of the community can be really "uplifted." The Sabbath 
must be a day of inspiration as well as a day of rest and 
re-creation. 

The changed conditions of modern life, making neces- 
sary the readjustment of society to the new civilization, 
increase the importance of emphasis upon the religious, 
the inspirational. How may this day be made a day of in- 
spiration, whatever the religious faith of the individual? 
It is hardly necessary to add that this is the most difficult 
phase of the problem, but unless it is solved, the social 
problem itself can be only half answered. No problem is 
solved without thought and much of the difficulty in this 
has been that hard thought has not been given to its solu- 
tion. Men think all around a subject when it is connected 
with their business, give the best of themselves to it ; how 
often do the strongest men and women in a community 
devote a day or even a few hours to the consideration of 
the question how to reach and hold the people in a service 
of worship in the churches of all faiths, such as are repre- 
sented in this Congress, Protestant and Roman Catholic, 
the Greek Church and the Jewish Synagogue. And not 
alone in the places definitely set apart as houses of wor- 
ship, but also through other channels, going out to the 
people and compelling them to come in, through the Chris- 
tian Association, the club, the civic centre, the school- 
house, the outdoor gathering, even through their places 
of amusement. 

It can be done, but in the doing a great fact must be 
faced : that thousands ''need our religion but do not want 
it." How can they be made to want it? Doctor Strong 
quotes Doctor Grenf ell of Labrador as saying : "When you 
set out to commend your gospel to men who don't want it, 
there is only one way to go about it — to do something for 
them that they'll understand." A recent thoughtful 



SPECIAL PROBLEMS 359 

article on Billy Sunday gives as one explanation of his suc- 
cess in reaching men, his power of giving them something 
that they understand. There are many differing types of 
people, differing in nationality and race, in education and 
social position, in mental and moral capacity and training, 
in opportunity and ability to make use of opportunity, and 
it is a mistake to suppose that all can be reached by the 
same methods, the same form of service. "I am made all 
things to all men, that I might by all means save some," 
said the great apostle. It ought not to be necessary even 
to remind ourselves that a service of worship can be made 
to attract men and women, made beautiful by music and 
ritual and thoughtful interpretation for some, simple and 
direct and less formal for others, speaking to them in their 
own ''language'' so that they may "understand." That is 
one step, and a long one, in the direction of making men 
and women feel the need of having the Sabbath mean 
something more even than rest and recreation. 

And another step — from many points of view, the first 
— is to secure the best material as religious leaders, 
preachers, teachers, the interpreters of the Sabbath. It is 
significant that some of our foremost Theological Semi- 
naries are not only filling their chairs of Homiletics with 
men who are strong personalities, as well as strong preach- 
ers, but are also sending them out to preach in our schools 
and colleges that they may attract the strongest of our 
young men into the ministry. 

The best in the pulpit, and the best also in the pews! 
No man, however gifted mentally and spiritually, can meet 
the demand of the twentieth century church and ministry 
unsupported by the men and women of his congregation. 
One source of weakness in the effort of the church to help 
in social uplift has been the overburden upon the shoulders 
of the preacher, making undue inroads upon time and 
strength and leaving far too little of both for the prepara- 
tion of the preaching. It is a mistake to suppose that 
God's message is less needed to-day than in a preceding 



360 SUNDAY THE WORLD'S REST DAY 

generation. Never was the need more real or the responsi- 
bihty of interpreting it to men greater. 

Jesus was moved with compassion when He saw the 
people, ''because they were as sheep not having a shep- 
herd ; and He began to teach them many things." Imagine 
the Master among men to-day, men like sheep, driven 
blindly, they knov/ not whither, by passion and greed and 
envy and hatred. Never was there such need of Him and 
of His Spirit, never so great inspiration to try to follow 
in His footsteps and make real His interpretation of life. 
In the light of His teaching, social uplift and spiritual 
awakening became not widely separated but closely con- 
nected, and the Sabbath a day in which to help God's chil- 
dren to realize the Fatherhood of God and the brotherhood 
of men. 

THE RELATION OF THE SABBATH TO GENIUS AND 
GREAT ACHIEVEMENT 

By Edward Thomson, PH.D., LL.D. 

Our contention is that there is a law to the effect that 
Sabbath keeping ministers to the evolution of genius. He 
who does remarkable things, that others have never 
thought of, must have a sort of inspiration that lifts him 
from the ordinary trend of thought. God is the author of 
all inspiration. The man in harmony with God, who obeys 
His Laws, walks with Him, is the one most likely to be 
lifted out of common things into highest heights. Remem- 
bering God's day and keeping it holy produces a serious- 
ness, a thoughtfulness, a penetration, a mastery, a God 
likeness. The habit of Sabbath keeping puts the best there 
is in a man to the front. If we study the great field where 
geniuses have wrought our proposition is abundantly sup- 
ported. The greatest physician which this country has 
yet produced was Dr. Benjamin Rush, who was a promi- 
nent church man, the strong friend of the Sabbath who 
would do nothing upon that day that was not strictly 



SPECIAL PROBLEMS 361 

necessary for the relief of the sick. The Atlantic cable 
was largely due to Cyrus W. Field of America and Sir 
WilHam Thomson of England. The greatest engineer- 
ing achievement of all the ages, the building of the Pana- 
ma Canal, was accomplished by American Army Engineers 
working under the old law "Six Days Shalt Thou Labor 
and Do All Thy Work." 

There are now 47 American immortals recognized in the 
Hall of Fame. Ten of these were children of Ministers of 
the Gospel. But let us inquire more particularly where 
they came from. Let me explain that I was not born in 
New England nor educated there. I do not admire her 
rocks and rills, her woods and templed hills, nor have I any 
prejudice in favor of that section. But we have to admit 
the facts. Twenty-eight of the forty-seven native-born 
Americans that have gone to the Hall of Fame were born 
in five little, hardscrabble New England states that have 
not as much population as the one state of Pennsylvania. 
Then the state of New York, settled in the early time by 
the Dutch ; of Pennsylvania, settled in the early time by 
the Quakers ; of Virginia, settled in the early time by the 
English, and the mother of Presidents; of Ohio, the 
mother of Presidents and generals, and all the rest of them 
put together, have produced nineteen American im- 
mortals. Furthermore, these nineteen were reared on the 
divine plan and were taught to love God's day and to keep 
it holy. 

Let us now enter into a study of some of these cases. 
Washington was always an observer of the Sabbath and 
enforced it on his family, his visitors and his slaves. The 
first proclamation that he issued as commander-in-chief 
brings in among other things the religious necessity. Let 
me quote a sentence from it: "The General hopes and 
trusts that every officer and man will endeavor to live and 
act as becomes a Christian soldier, defending the dearest 
rights and liberties of his country." 

The next man elected to the Hall of Fame, and by one 



362 SUNDAY THE WORLD'S REST DAY 

vote less than Washington, was Abraham Lincoln. He 
was taught by his mother, when a little boy, as she read 
to him the Bible, and prayed with him, that he ought 
never to swear, use tobacco or liquor, and ought to love 
God's day and keep it holy. The instructions of his 
mother he most carefully carried out all his life. Novem- 
ber 15, 1862, at a very dark period in the history of the 
war, Abraham Lincoln issued a proclamation from which 
I quote a few sentences : 'The President, commander-in- 
chief of the army and navy, desires and enjoins the orderly 
observance of the Sabbath by the officers and men in the 
military and naval service. The importance for man and 
beast of the prescribed weekly rest, the sacred rights of 
Christian soldiers and sailors, a becoming deference to the 
best sentiment of a Christian people, and a due regard 
for the divine will, demand that Sunday labor in the army 
and navy be reduced to the measure of strict necessity. 
The discipline and character of the national forces should 
not suffer, nor the cause they defend be imperilled, by the 
profanation of the day or name of the Most High. At 
this time of public distress, adopting the words of Wash- 
ington, in 1776, 'Men m,^y find enough to do in the service 
of God and their country without abandoning themselves 
to vice and immorality'." 

Daniel Webster all his life stood by the New England 
doctrine which he had been taught in childhood. He al- 
ways attended divine worship, and in his orations and ar- 
guments recognized the immense value of the Sabbath 
well observed. 

Benjamin Franklin, the fourth elected to the Hall of 
Fame, was the great philosopher of the Revolutionary 
period, honored over all the world for his scientific attain- 
ments, and next to Washington the most influential char- 
acter of that early day. He was born in Massachusetts 
and never got away from the habit of attending church 
and contributing to the support of the minister. Though 
he adopted no creed, he believed in and worshipped God. 



SPECIAL PROBLEMS 363 

Though his early life was wild and his mature residence 
among the gaieties of Paris long, he nevertheless was 
thoughtful and religious in many ways. When the Con- 
stitutional Convention was opened in Philadelphia, Frank- 
lin made this speech : "I have lived, sir, a long time, but 
the longer I live the more convinced I am that God rules 
among the nations of the earth, and if a sparrow cannot 
fall to the ground without His notice, surely a nation can- 
not rise without his aid. Therefore I move that a Minister 
of the Gospel be sent for to come in and open our delibera- 
tion by asking God's blessing on our work." It seems 
strange that this resolution was not carried. But many 
of the fathers at that time were afraid of religion, of mix- 
ing Church and State. But all the greatest men were in 
harmony with the doctrine of Franklin. 

Ulysses S. Grant was not a professed Christian, and yet 
a Sabbath-keeper all his life. When he was in private life 
at Galena, 111., he and all his family were in the pew regu- 
larly every Sunday morning. Grant never began a battle 
on Sunday and never desired to light on Sunday, though 
sometimes he was attacked and had to fight. His influ- 
ence was always in favor of letting the chaplains have full 
swing on Sunday and army affairs were made secondary. 
When he was elected President he took a pew in the Metro- 
politan Methodist Church and every Sunday morning he 
and all his family could be seen starting out on foot and 
walking all the way, fully a mile, to that church, and after 
church was over, walking all the way back again. But 
Grant had carriages and the finest horses that ever were 
in the White House stables, and he was fond of driving. 
But no one ever saw him out driving on Sunday, even to 
attend divine worship. He believed in the commandment 
of the Lord that the beast should have his day of rest, 
and he gave the men at the stables to understand that all 
they had to do was to feed and water the animals, that 
they were to have the day for rest. After General Grant 
had been President eight years he made a tour of the world 



364 SUNDAY THE WORLD'S REST DAY 

and was feasted, toasted and honored as no American ever 
has been. When he was in Paris "La Grand Prix" took 
place. That is the great national horse race, patronized 
out of the public treasury and at which the President of 
the Republic presides. General McMahon was then Pres- 
ident and invited General Grant to be present and occupy 
the seat at his right hand in the grand stand — the post of 
honor. But when General Grant found that that horse 
race was to be on Sunday, he wrote back this little note to 
the President : '1 thank you for the honor conferred, but 
I beg to be excused, because it would be contrary to the 
customs of my country and the dictates of my religion to 
attend a horse race on Sunday." While the elegant car- 
riages were sweeping by. Grant and his family walked 
around quietly to the American Chapel and attended di- 
vine service. 

Some of you remember the history of the great Civil 
War. You remember how McDowell on a beautiful Sunday 
of July left Washington, his flags flying and bands play- 
ing, to go out and crush the Confederate Army, that was 
threatening to attack the National Capital. Before night 
that army came back in disastrous retreat, and McDowell 
never fought another battle. 

The brilliant Albert Sidney Johnston began the battle 
of Pittsburg Landing on Sunday, died upon the field, and 
his army was driven back in disaster. 

Custer began the battle with the Indians on Sunday, 
and never fought again. 

Packenham, with his trained veterans, fresh from the 
victorious fields of Europe, began the battle of New 
Orleans on Sunday, and died upon the field, suffering a 
fearful defeat. 

Napoleon began the battle of Waterloo on Sunday, and 
never fought again. Contrast with these the case of 
Grant, who never began a battle on Sunday and never lost 
a battle, which cannot be said of any other great warrior 
of modern times. And you must remember that Grant was 



SPECIAL PROBLEMS 365 

nearly always compelled to attack, to face entrenchments 
and fortifications. He was almost always at the disadvan- 
tage, and yet always the victor. ' 

The only two men on the other side that may be com- 
pared to Grant in military genius were Robert E. Lee and 
Stonewall Jackson. Jeiferson Davis did not issue any 
proclamation like that of Lincoln, but Robert E. Lee, as 
the commanding general, issued one very similar in char- 
acter, to the men under his command, and he never fought 
on Sunday unless compelled to, and was very strict all his 
life in his church attendance and influence. Stonewall 
Jackson was of the strictest Scottish type in his Sabbath 
observance. 

The sixth man elected to the Hall of Fame was John 
Marshall, the great jurist, the interpreter of the Con- 
stitution. He was reared in the same state and under the 
sam.e environments as V/ashington, and was a man very 
similar in his habits and character — always on the side of 
religion and a strong observer of the Sabbath. 

Thomas Jefferson has sometimes been called an atheist, 
but that charge is unjust. When he was a member of Con- 
gress he advocated a special day of fasting and prayer 
for all the colonies — the first general fast day that was 
ever adopted in the history of the country. He was eccen- 
tric in his religious belief. He did not much like the Old 
Testament and eliminated a part of the new. He clipped 
out and pasted in a large scrapbook all the choice things, 
and he wrote in the front of it, "Bible of T. Jefferson." It 
was a Bible all made out of our Bible, but of such passages 
as he loved to read. My view in studying his history crit- 
ically is that he believed in God, not exactly the same God 
that the general Christian would accept, but he had a wor- 
shipful mind. When I was at Monticello digging up its 
traditions, I found that Jefferson never would admit visit- 
ors on Sunday. If any of his special friends wanted to 
make a week-end visit they had to get there Saturday be- 
fore dark, for then all the gates leading to Monticello were 



366 SUNDAY THE WORLD'S REST DAY 

locked and not opened again until Monday morning. Jef- 
ferson would not allow any fishing or hunting or games 
of any kind on his plantation on Sunday. He always ar- 
ranged that his slaves might attend divine worship. He 
did not often attend himself, but he stayed in his house 
with his family and read his special bible and worshipped 
what he believed to be the Lord his God. This habit of 
Sabbath observance had its influence on the life, the char- 
acter and genius of Jefferson. 

These first seven are examples of all of the forty-seven. 
I have critically studied the history of every one on the 
list. They differ in blood, in culture, in environments, in 
political and religious views, but they all loved God's day 
and kept it holy. Therefore we are forced to conclude that 
Sabbath-keeping does help to the development of genius 
and great achievement of every kind and that we as a na- 
tion should be loyal to our laws, our history, our fathers, 
our civilization, and our God, and that as the Sabbath is a 
great conservator of the Christian faith and helps to make 
men stronger, nobler, more thoughtful, more Godlike, we 
must make this institution the core of our civilization, for 
around it cluster all those elements of power that make 
man strong, society pure, and civilization permanent. 

THE LORD'S DAY AND THE RELIGIOUS EDUCA- 
TION OF THE YOUNG 
By Rev. Henry Gollin Minton, D.D., LL.D. 

Plainly, it is meant that we should confine our thought 
to the religious aspects of the sub j ect . According to the note 
that is given to us on the opening pages of the handbook, 
there is considerable significance in a name. '"Sunday" is 
one of the days in the week alongside the other six, and is 
entirely colorless of implications of any sort. ''Sabbath," 
as its Hebrew name implies, is a rest day and is kept holy 
by divine appointment. The "Lord's Day" is a weekly, 
joyful, thankful commemoration of the resurrection of 



SPECIAL PROBLEMS 367 

Jesus Christ from the dead. This Lord's Day is observed 
not so much because its observance is commanded as out 
of loyal love. This is a voluntary loyalty. Its roots are 
grounded in intelligent devotion. It is kept not because we 
must keep it, but because we may keep it, and because we 
want to keep it. We are moved not by the threatened re- 
sults of its desecration, but by the blessed rewards of its 
consecration. 

Well established tradition and world-wide usage will 
preserve Sunday, and obeying the divine command will 
preserve the Sabbath. We cannot force love. We cannot 
coerce gratitude. We cannot compel free heart-loyalty, 
and so it follows from the very nature of things that the 
preserving and observing of the Lord's Day will depend 
upon the general widespread intelligent appreciation of 
the event in history which it commemorates, and of the 
principles for which it stands. 

The rising generation will never know what religion is, 
so long as it is untaught in the principles in which religion 
is grounded. Christianity, minus the Lord's Day, is not 
Christianity. Every religion has had its stated sacred 
days and seasons. The Christian religion cannot be taught, 
lived or stated, if we omit its Lord's Day. 

I am a little chary of the disposition, quite popular in 
certain quarters, to obliterate the distinction between the 
sacred and the secular. It is true, all we have belongs to 
God. All our property, time, energy is His. ''We are not 
our own, we are bought with a price." The Jew was to 
keep the Sabbath day ''holy." There was a special mark 
on it. The ancient Hebrew sanctified his offering: It 
was no longer common. Pantheism is, according to Cole- 
ridge's word, "white-washed atheism." If we call every- 
thing God, we have no God. Emphasizing equally every 
word in a sentence takes away all the emphasis. The dan- 
ger is that in bringing everything up to the level of the 
sacred, we shall end up by bringing everything down to the 
level of the secular. In striving to bring the other six 



368 SUNDAY THE WORLD^S REST DAY 

days up to the sacred plane of the seventh, may we not 
bring the seventh day down to the low level of the other 
six? 

There is a subtle peril down that way. Before we know 
it, we may have let slip any day especially sacred to God. 
There is a difference between a house of worship and a 
playhouse. There is a difference between a temple and a 
theatre. There is a difference between a counter and an 
altar. 

The great thing is the actuating principle back of the 
day. We need the rest from daily toil and care. Body, 
mind and soul, all alike are better for the day. I am not 
much concerned about the accurate count of the particular 
day or the week or the precise hour when the sacred day 
should begin and end. When I was in Constantinople, I 
found they had three sacred days. The Moslem had his 
sacred Friday ; the Jew had his sacred Saturday, and the 
Christian had his sacred Sunday. If you go westward on 
the Pacific Ocean at a certain time, you will lose your 
sacred day altogether. I believe that there is often di- 
vine wisdom to be seen in the very impossibility of locating 
exact spots in geography and exact dates in history. The 
day the Christian world with substantial unanimity fixes 
upon as the day to be kept sacred, is good enough for me. 
We are living under a different calendar from that of 
twenty centuries ago, and the changing of systems dislo- 
cated any alleged accuracy of moons and hours, in any 
case. It is one day of the seven which our Lrord claims 
and which we want him to have as his own. It is His. The 
economic experience of mankind has demonstrated that 
less than this proportion means physical exhaustion and 
spiritual famine while more than this is more than this 
formal exaction has required, ''Shall a man rob God?" 

Now, all this must have its integral and rightful place 
in the religious education of the young. A people with no 
sacred day is less than pagan. Greed, self-indulgence, love 
of pleasure ; all these are blind to the claims of the Spirit ; 



SPECIAL PROBLEMS 369 

their aims centre upon themselves ; they forget to honor 
God in the day that is His. 

This education which inculcates the principle that un- 
derlies the keeping of the Lord's Day has its truest and 
safest safeguard in the Christian home. There is nothing 
that can take its place. The family circle, surrounding the 
family altar, must not be lost or the Lord's Day is gone 
forever. 

Schools of every kind and grade are important and a 
''Christian School" bears the wrong name if it fails in this. 
Our public schools are not Sunday Schools, to be sure, and 
yet we are a Christian nation. If there is good economics 
in Christan teaching shall we eschew it because forsooth it 
is Christian? From the standpoint of the state, the re- 
ligious meaning of the day may be negligible, but from 
the standpoint of economics, efficiency and the public wel- 
fare, it is eminently important, and if experience has 
shown anything it is that all these are mightily conserved 
and promoted in the popular recognition of the religious 
value of the day. God's law mxarks the way of national 
efficiency and national honor. The philanthropic, the eco- 
nomic and the secular benefits of the day of rest are tre- 
mendously important, but the religious regard and ob- 
servance of the day are the surest guarantee of all these 
incidental and secondary blessings which follow the na- 
tion that obeys God's law. 

These are questions that strike to the bottom. The fu- 
ture of the Lord's Day in our beloved country depends 
upon the intelligent appreciation of what it is, what it 
stands for and what it ensures for the preservation of our 
faith, for the keeping pure of our life and for the con- 
tinued vigor and vitality of all that makes a people good 
and great. 



CHAPTER VIII 

INDUSTRIES 

sunday work in glass making 

By George Buell Hollister 

In glass manufacturing establishments there is no 
Sunday production work, that is, no work of processing 
raw materials into the finished product. There are, how- 
ever, certain subsidiary lines of work v/hich must be car- 
ried on in order that the main week-day operations may 
not be interrupted. An outline of the usual glass factory 
organization will assist in understanding the situation. 

In the progress of raw material through a glass factory, 
the main departments are as follows : 

Factory Organization 

1. Mixing and glass control. 

2. Melting and heat control. 

3. Glass working. 

4. Finishing and inspection. 

5. Packing, shipping and storage departments. 

6. Subsidiary and repair departments. 

Power house. Pipe fitting and tin shop. 
Machine shop. Mason department. 
Carpenter shop. Pot and clay department. 
Blacksmith shop. Watchmen. 

7. Accounting, clerical and administrative departments. 

The mixing department receives the raw chemicals, 
and stores, weighs and mixes them in the proper propor- 
tions. It also superintends the filling of the melting cru- 

370 




Rev. J. B. Remensnyder, D.D. 



Rev. John J. Burke, C.S.P. 




Rev. John W. Buckham, D.D. 



George W. Brush, M.D. 




Rev. David Baines-Griffiths, M..\. 



Rev. J. H. Leiper 



INDUSTRIES 371 

cibles with the necessary glass mixtures, and has the gen- 
eral care of the glass until it is melted. Sunday work in 
this department is confined to filling the raw chemical ma- 
terial into the melting pots which are scheduled for use in 
the early part of the v/eek. The necessity for this is read- 
ily seen when it is realized that each pot must be under 
fire approximately twenty-five to thirty hours in melting. 

The melting department furnishes the necessary heat 
for melting operations. The heat is generated either from 
hand-fired coal, natural gas, fuel oil, or coal gasified in gas 
producers, and is concentrated in large circular furnaces 
which contain the melting crucibles or pots. The furnaces 
must be run at temperatures between 1,400 and 1,500 de- 
grees C, which heats are maintained day and night as 
uniformly as possible for periods extending over many 
months, or until it becomes necessary to repair or rebuild 
the melting units. The maintenance of these constant 
temperatures of course necessitates work on each day of 
the week. This is unavoidable, for the lowering of tem- 
peratures during a single day or the banking of fires, 
would not only furnish a serious set-back to production for 
the whole ensuing week, but, in all probability, would 
greatly damage the furnaces and the melting pots. 

When the glass is mxelted, it is ''worked" or ''processed" 
by hand or machine labor into articles of use. This is the 
chief and most important work in the glass house and in 
the labor involved is represented by far the largest part of 
the company's payroll. Glass working proper is never 
done on Sundays in plants of the character here described. 

When the actual blowing of an article is completed, it is 
taken to the finishing and inspecting departments where 
the necessary mechanical and inspecting work is done to 
make it ready for shipment. It then passes to the packing 
rooms and is packed either for immediate shipment or for 
storage. Sunday work is almost never required in these 
departments. Only an extraordinary emergency de- 
mands it. 



372 SUNDAY THE WORLD^S REST DAY 

While a glass factory is inoperative with respect to its 
main business on Sundays, there are certain minor depart- 
ments in addition to the mixing and melting departments, 
in which some Sunday work is regularly or occasionally 
performed. For example, the power plant must be oper- 
ated for light, heat and power; watchmen must be on 
duty, and necessary emergency repairs made, viz. : those 
repairs which cannot v/ait until Monday must be attended 
to on Sunday. Experience has shown that Sunday work 
in the repair department is more liable to abuse by fore- 
men than in any other department ; the tendency being to 
throw work into Sunday because it can be done with less 
interruption than on week days. This undesirable ten- 
dency can, however, be controlled by close watch on the 
department's working schedule. 

A compilation of actual figures for a given period in one 
glass house, typical of many others, shows that Sunday 
work in all departments was but nine-tenths of one per 
cent of the company's actual weekly payroll. This per- 
centage is further detailed as follows : 

Sunday work in Mixing Department.. 0.13% of weekly payroll 
" Melting Department. 0.54% ** 

" " Power House 0.10% " 

" of Watchmen 0.09% " 

** ** ** Emergency Repairs.. 0.04% " " " 

Total Sunday work 0.90% 

Considering the fact that the weekly payrolls above 
covered a period of low production, the above figures for 
Sunday work may be regarded as relatively high for nor- 
mal business conditions. 

The Lata. In this state (New York) the law regarding 
Sunday work is strict. It provides (Section 8-A, Chapter 
31 of the Consolidated Laws as Amended 1914) that every 
person employed in factories shall have at least twenty- 
four consecutive hours of rest in every consecutive seven 



INDUSTRIES 373 

days; exceptions which apply to factories of this character 
being : 

1. Watchmen. 

2. Employees whose duties include not more than three 

hours' work on Sunday in maintaining fires or in 
necessary repairs to boilers or machinery. 

3. Superintendents or foremen in charge. 

4. ''Employees, if the Commissioner of Labor in his dis- 

cretion approves, engaged in work of any indus- 
trial or manufacturing processes necessarily con- 
tinuous, in which the employee is permitted to 
work more than eight hours in one calendar day." 
Lists of employees who are required to work on Sunday, 
together with the day of rest for each, must be posted in 
the factory and copies filed with the State Commissioner 
of Labor. 

It is generally conceded that Sunday work is expensive 
work. This is true, not only because Sunday work is often 
paid for at rates higher that week-day work of the same 
nature, but also because it tends to make the labor of other 
days less efficient. Workmen are less fit physically for 
want of the accustomed rest day, and the amount of work 
they actually do per hour is below norm.al as compared 
with the work they do on week days when the association 
of greater numbers and the higher pressure under which 
they work furnishes an undoubted stimulus to more 
efficient and sustained effort. 

From every standpoint involving the interests of both 
employer and employee, the attempt is made to reduce 
Sunday work to the lowest possible limit. 

THE DOCTOR'S STANDPOINT OF WORKS OF NECES- 
SITY AND MERCY ON THE LORD'S DAY 
By George W. Brush, M.D. 

"And on the seventh day God ended his work which He 
made ; and He rested on the seventh day." 



374 SUNDAY THE WORLD'S REST DAY 

In considering this subject one's thoughts naturally 
turn to the early days and the beginning of our national 
life. When the Pilgrim Fathers of New England and the 
Cavaliers of Virginia and other Southern colonies settled 
in America, Sunday was by common consent set apart as 
the seventh day, or a day of rest and worship. 

Those who settled in New England were of sturdy and 
stern stock, while holding rigid views they were imbued 
nevertheless with the spirit of liberty. They fled from 
England to escape from tyranny, persecution and religious 
intolerance. When, therefore, they formed their system 
of government one of its corner-stones was the right to 
worship God according to the dictates of one's own con- 
science. All unnecessary work was scrupulously put aside 
on Sunday. The primitive and simple conditions of society 
then were such that this presented no serious difficulties 
to any one but the ministers and the doctors, who were the 
hardest worked members of the community, on that day. 
Owing to conditions which surrounded these settlers in the 
new world, the tendency was to put too much emphasis 
upon the letter and to forget the spirit of the day; and 
some of us who came upon the stage of action in the last 
half of the nineteenth century have vivid recollections of 
Sunday as a day of undue restraint with a tendency to an 
atmosphere of oppressive solemnity and gloom. It was 
impossible to think of an Elder or a Deacon other than as 
a man of a severe cast of countenance upon whose face a 
smile would be rank heresy. Even music in the churches 
was tabooed, excepting the tuning fork and the drawhng 
whine of the chorister and his followers. Fortunately 
with the lapse of time we grew out of this and now all has 
been changed and we have some of the finest music in our 
churches on Sunday. Sunday should be a day of happiness 
and joyful worship; a day of giving thanks to the Giver 
of life and all the blessings that go with it ; a day of rest 
and recreation. 

With the growth of our national life and the change in 



INDUSTRIES 375 

the condition of society have come problems affecting the 
''Lord's Day" or day of rest which were never thought of 
in earher times. This is especially true of the last fifty 
years when emigration has flooded us with representatives 
from every nation on the face of the globe. We have 
Christians who observe Sunday ; Jews, Saturday ; and Mo- 
hammedans, Friday, as the day of worship. 

How shall we so adjust our laws and practice in regard 
to Sunday observance as to meet the views of all these of 
different behefs and early training and still maintain the 
right of every one to worship God according to the dictates 
of his own conscience ? 

In the opinion of the writer it is not so much the ques- 
tion of the day, as it is a day. Amid the various conflict- 
ing forms of belief, the danger is that we have no day 
which we can call a day of rest and worship. 

To those of us who were born and brought up in this 
land, it is natural that we should fall back upon one of the 
fundamental principles of our government, namely: the 
right of the majority to rule and the majority having set 
apart Sunday, for the Lord's Day, we may rightfully ask 
those who come to us and conform to our laws to also con- 
form to this established custom. 

The observance of the Lord's Day should be such as to 
emphasize its true meaning. God is love, and the prin- 
ciples of love and good will should especially be uppermost 
in the minds of all on this day. 

If some are disposed to think our Puritan ancestors 
were over rigid in their observance of the Lord's Day, they 
should be pointed to the results. Some of the strongest 
men and most able statesmen in our history come from 
this stock and these men and women of rock-ribbed prin- 
ciples have been the bulwark of the nation in time of 
stress and storm. No man or woman, however, has the 
right to lay down an inflexible rule for the observance of 
another so long as the rights of others are not interfered 
with and the moral and physical nature of the individual 



376 SUNDAY THE WORLD'S REST DAY 

debased. The main thing is to settle upon a fixed purpose, 
so to observe the day as to conserve the highest religious, 
moral and physical welfare of all. It becomes largely a 
question of the educated public sentiment of the commun- 
ity and the nation. 

What applies to the other callings in life applies also to 
the medical profession. My theme is : ''The Works of 
Necessity and Mercy as Applied to the Doctor.'' The doc- 
tor's work, like the housewife's, is supposed never to be 
done. Babies will not arrive on all days of the v/eek except 
Sunday ; and the diseases incident to childhood, middle life 
and old age have no respect for particular days of the week. 
Here the question is largely one of the purpose of the indi- 
vidual doctor. In a practice of my profession extending 
through many years, the purpose of the writer has been to 
keep Sunday as free from work as possible. This has met 
with a measurable degree of success and, with the tele- 
phone and the nurses as aids, can be in the future still 
more successful in the work of my profession. A large 
number of cases do not need the attention of the physician 
every day. It is easy with a little forethought to arrange 
the visit for another day than Sunday. Usually opera- 
tions, except emergency cases, can be designated for some 
other day. In short, the doctor who wishes to do so, if he 
tries, will be surprised to find how free he can be on Sun- 
day. 

The conditions of our modern life are such that the con- 
stant tendency is to keep up the rush all days of the week, 
and many business men will try to infringe on the doctor's 
Sunday with the excuse that they are so busy on other 
days that Sunday is the only day to see them unless some 
severe illness forces them. A little resistance on the doc- 
tor's part will show such a person the injustice of their 
plea. 

A doctor's life is exhausting both mentally and physi- 
cally ; he needs his day of rest even more than some others, 
and such time as he can make for rest will better fit him to 



INDUSTRIES 377 

be of value to his patients. One day of rest is needed by 
all of us. This is one of God's laws and it is the duty of 
every individual so to conserve and observe the laws of 
God and nature as to make the most and best of the God- 
given privilege of life. 

Therefore, every movement which tends to strengthen 
the sentiment for Sunday observance should be encour- 
aged and every tendency to violate this sentiment should 
be discouraged. Works of mercy are always in order ; any- 
thing which tends to lighten the ills and burdens of life 
for our fellowmen should have a place every day in the 
week and at all times of the day. 

If we come to regard life as an opportunity for service 
and that we are co-workers with God, the Father of us all, 
the question of the observance of Sunday will present few 
difficulties. 

"FREEDOM FROM SUNDAY WORK" , 
(from the Actor's standpoint) 
By Bruce McRae 
(With Extemporaneous Remarks by Miss Olive Oliver) 

The Actors' Equity Association is sending a special dele- 
gate to the International Lord's Day Congress, meeting in 
the Auditorium, Oakland, Cal., on July 29, 1915, in the 
name of the actors and actresses of America, to appeal on 
their behalf for the consideration and influence of all those 
present to aid in the strict and honest enforcement of the 
existing laws prohibiting the giving of theatrical perform- 
ances on Sunday. 

The Actors' Equity Association, the Actors' Society 
and the Professional Women's League, societies whose 
membership amount in the aggregate to many thousands, 
have all adopted resolutions opposing the giving of the- 
atrical performances for commercial purposes on Sunday. 

It is impossible to state accurately how many persons 



378 SUNDAY THE WORLD'S REST DAY 

there are in the United States who earn their Hving by 
the profession of acting, but from the last census reports 
of 1910 the number was estimated to be 28,000. Whatever 
the number may be, it is safe to assume that more than 
60 per cent, are compelled to work on Sunday. 

The actor is a servant of the public, but his service, un- 
like that of those who supply communities with food, light, 
heat, transportation and other vital necessities, is not 
essential. It may be claimed that in large cities with a 
transient population the community, or part of it, requires 
entertainment on Sundays — persons who do not go to 
church, or who have no homes or mental resources, or 
those who work so hard on other days of the week that 
they are too exhausted to seek relaxation except on the 
Day of Rest. Admitting this to be so, it is hardly fair to 
argue that because one section of the community finds it 
inconvenient to attend theatres on any but Sunday nights, 
another section should be deprived of their centuries-old 
right to the Sabbath Day's rest. 

If entertainment for the community is essential, let it be 
suggested that it take the form of motion picture exhibi- 
tions, which reduce the amount of labor and sacrifice of 
human rights to the minimum. 

Sunday work demoralizes the best efforts of the actor, 
the lack of mental recuperation tends to destroy the cre- 
ative and temperamental qualities of the most sensitive of 
arts. 

Artists of distinction, and of sufficient independence, re- 
fuse to play on the Sabbath, so the burden of the injustice 
falls on the less influential. 

In England public feeling against the desecration of the 
Sabbath is so strong that the actor there is not called upon 
to sacrifice his Day of Rest. It is interesting to note in 
this connection that in New York City this past winter an 
English company refused even to rehearse on Sunday, 
claiming that they had never been asked to do so in Eng- 
land. 



INDUSTRIES 379 

There is no demand among the better educated and more 
intelligent section of the community for Sunday perform- 
ances. You have only to glance around at the audience on 
a Sunday night to realize the truth of this, with the pos- 
sible exception of New Orleans, where the preponderance 
of the French element is responsible for the habit of re- 
garding the Sabbath as a holiday. 

Quite apart from the rehgious, moral and ethical rea- 
sons for preserving the actor's right to his Sabbath 
Day's rest, a right granted him by the Christian Church, 
and centuries of custom, and statutes in the majority of 
communities, is the injustice imposed on him by not re- 
munerating him for his extra work on Sunday, which 
being an illegal act, he is prevented from securing com- 
pensation for by process of law. Therefore the actor ren- 
ders his services on the Sabbath gratuitously, and so ac- 
customed have his employers become to regard his Sunday 
work as a prerequisite that some of them have actually de- 
ducted a night's salary for a Sunday night lost in travel- 
ing. Another practice by which the Sunday work is em- 
ployed to the material disadvantage of the actor is the 
custom of avoiding playing on Saturday night, which is 
not profitable in small towns, and utilizing the night in 
reaching a large city in time to give a performance or 
two on Sunday. The actor in this instance is not paid 
for the Sunday performances and suffers the additional 
injustice of being deprived of his salary for the Satur- 
day night which his employer compelled him to spend 
in traveling. 

The Actors' Equity Association has been successful in 
compelling employers to refund salaries deducted from 
actors who had been prevented from performing on Sun- 
day by the police. 

It is not for material reasons, however, that the actor 
is opposed to Sunday work ; he demands his right, like any 
other citizen, to his Sabbath Day's rest, and the gratitude 
of the thousands of hardworking, conscientious men and 



380 SUNDAY THE WORLD'S REST DAY 

women who provide the intellectual entertainment, amuse- 
ment and pleasure for the public is extended to this Con- 
gress for its consideration and influence and efforts to 
maintain the integrity of the Sabbath Day. 



PUBLIC SERVICE 
By Percy V. Long 

The problem of the application of the principle of Sun- 
day as a day of rest is beset by peculiar difficulties when 
applied to certain public works, such as fire protec- 
tion, health and hospital service, and policing our great 
cities. 

Municipal activities have grown from very small be- 
ginnings to huge complicated machines. As soon as a 
business enterprise or industry becomes so large that its 
methods of administration become of interest to the entire 
community, it becomes a subject either of municipal ad- 
ministration or municipal control. This is because it is of 
moment to all the people all the time. 

Our large cities employ an immense number of persons 
for the carrying on of public business. In San Francisco 
there are about 6,700 Civil Service employees alone. This 
does not include non-Civil Service employees or officials, 
such as attorneys, doctors, elected officials, architects, ex- 
perts, etc., etc., the number of which would materially in- 
crease the total. 

Of these, the nature of their work allows by far the 
larger number their Sunday day of rest. In San Francisco 
the officers and employees of the Tax Collector, Assessor, 
Auditor, Treasurer, Civil Service Commission, and other 
departments where Sunday work is not necessary are 
given both Saturday afternoon and all day Sunday for 
themselves. 

The schools, with their 1,450 teachers, are open but five 
days a week, and the remainder of the employees of the 



INDUSTRIES 381 

department, amounting to 150, do no work after Saturday 
noon. 

The judicial and legal departments likewise discontinue 
from Saturday afternoon until Monday morning, and with 
them the Board of Public Works, executive department 
and the departments of public records. 

In some departments, however, a minimum of Sunday 
labor is inevitable. 

Thus such matters as water-works, street railroads, 
scavengering, police and fire departments, etc., are activi- 
ties which do not cease day or night, Sundays or holidays. 
The result is that general statutes on Sunday closing, or 
other Sabbath legislation must be modified when applied to 
these affairs. 

Of course there may be a minimum of work in pipe lay- 
ing, for example, in the water department, but water must 
be delivered on Sunday in equal quantities as on other days. 

Work in the car shops may be suspended on Sunday, but 
there is a maximum of travel on the car lines of our cities 
on Sunday, necessitating the retaining of platform men 
for that day. There are two methods of relieving this 
condition, the one being to give the men their holidays dur- 
ing the week, when the full force is not needed, the other 
to alternate Sundays, this latter, of course, involving the 
employment of a larger number of men. 

However, the eight-hour day fixed by law for municipal 
employees gives them a good part of Sunday to them- 
selves. 

In the case of hospitals and the public health service, 
considerable work must, from the necessities of the case, 
be performed. At the hospitals, the sick receive equally 
good attention on all days, necessitating the retention of 
the same number of nurses and other attendants on Sun- 
day. With the increased use of automobiles and other 
means of rapid transit first aid must be constantly at hand 
to alleviate suffering. 

I believe that this matter has been best handled by the 



382 SUNDAY THE WORLD^S REST DAY 

United States Public Health Service. Rule Number 375 
provides that 

''Sunday shall be observed at all stations of the first 
class and on board all vessels of the service in an orderly 
manner. All labor or duty shall be reduced to the meas- 
ure of strict necessity. The religious tendencies of the 
officers and men shall be regarded and every opportunity 
consistent with the duties of the station shall be afforded 
them to attend divine worship." 

Thus in the health service also, the only alternative is 
to give the employees and officers other days than Sundays 
as rest days. 

The fire-fighting system is a peculiar problem. To be 
efficient, to be every instant prepared for any emergency, 
it must necessarily be under an entirely different adminis- 
trative system than other departments, except the police. 

On Sundays vast numbers of factories, wholesale and 
retail stores, as well as numberless dwellings and apart- 
ment houses, are left without occupants, other than a few 
watchmen. Electric wires, spontaneous combustion and 
carelessness of employees are but a few of the causes of 
Sunday fires. Moreover, Sunday fires are more difficult 
to subdue in view of the fact that they usually make great 
progress before discovery. In fact, in many ways Sunday 
is more dreaded by the Fire Department than week days. 
For these reasons the efficiency of the fire department 
must not be impaired by the depleting of the actual fire- 
fighting force. 

In spite of this fact, efforts have been made to afford 
the members of the department a day of rest. In New 
York, firemen are allowed twenty-four hours leave every 
fifth day, thus receiving six days off a month instead of 
the four which Sunday would assure them. These leaves 
run from 8 A. M. one day to 8 A. M. the next, thus giving 
the men the benefit of a full day and night. 



INDUSTRIES 383 

San Francisco likewise grants its firemen one day of 
rest in five, from 8 A. M. to 8 A. M. This means, in prac- 
tice, that on Sundays there are twenty-five per cent., or 
203 of the 812 uniformed men of the department free 
every Sunday, in addition to the entire pay-roll of the Cor- 
poration Yard. 

In our city we have even gone a step farther in endeav- 
oring to keep the members of the Fire Department in 
touch with their various religious activities. This princi- 
ple has been embodied in a rule governing company com- 
manders, as follows : 

''They shall make such disposition of the men under 
their command as will enable them to attend their re- 
spective places of worship every Sunday, if possible, but at 
least once in every alternate Sunday, or other day of the 
week, which the man or men are accustomed to recognize 
as the day of public worship. Such 'offs' will be so ar- 
ranged as not to impair the service, and members availing 
themselves of this privilege will be required to attend said 
places of worship in uniform." 

Thus San Francisco has provided in a generous man- 
ner for the proper observance of the Sabbath by her fire- 
men. 

The same set of circumstances afl^ect the police depart- 
ment in its work. 

Burglars and thieves are attracted by the prospect of 
working Sundays in empty houses and stores. Pick- 
pockets and kindred spirits rejoice in crowded cars and 
places of amusement, and, all in all, Sunday is, above all, 
the busiest day for the guardians of the peace. 

Obviously, to grant leave to a part of this department 
on Sunday would be to seriously interfere with the ends 
of justice. It is economically impossible to increase the 
number of patrolmen in order to grant Sunday leave, so 
our cities have found it necessary to restrict absences 



384 SUNDAY THE WORLD^S REST DAY 

from duty. At the present time, in our own city, patrol- 
men are granted one day off every fifteen days. However, 
the 8-hour shift gives each man a portion of his Sunday. 

Of course, an extended study of this problem of Sunday 
work in public service would involve a tedious enumera- 
tion of the ordinances and rules in all of our great Ameri- 
can cities governing the subject. This would be neither 
interesting nor profitable in the present discussion. 

What I have endeavored to point out in opening this 
conference is, that v/e are here dealing with a problem in 
its nature a peculiar one. The very fact that such activi- 
ties as those I have mentioned are embraced under the 
head of '^public service" implies that our law-makers and 
charter-framers have realized their importance to the 
whole body politic, and for that reason have removed them 
from private interests and made them the subjects of 
public administration. A curtailing of certain public ser- 
vice activities means the serious impairment of those 
rights of fire and police protection, of rapid transit and 
first aid, for which our municipal governments have been 
created, and to maintain which the people voluntarily sub- 
mit to taxation. 

Viewed in a larger sense these are all works of necessity 
or of mercy, and as such, are not amenable to the general 
laws, either civil or religious, governing the observance of 
Sunday rest in modern society. 

The immensity of the task involved in rendering public 
service is so evident, and the necessity for continuity of 
action in many of its branches is so imperative, that it is 
obvious that any attempt to cease all public activity at 
any one time will result not only in increased cost of ser- 
vice, but in resentment on the part of those affected. It is 
therefore wisest to accept that measure of cessation which 
will be least noticeable, and which will least inconvenience 
or discommode the general public. 

Approaching a discussion of the subject in this spirit 
will be the most effective method at this time, and sug- 



INDUSTRIES 385 

gestions as to changes in existing conditions which will 
the least promote friction and opposition to the policy of 
resting one day in the week (preferably the Sabbath) will 
be most helpful in ascertaining the most intelligent way 
to meet and solve this problem. 

Instead of hastily jumping at conclusions, and making 
sweeping judgments without reservation, investigate 
very carefully each department of private and public activ- 
ity in an endeavor to find just how far the principle of 
the Sabbath rest day can be applied. This conservative 
method of attack will in the end win to your point of view 
many who would hesitate in the face of a whirlwind cam- 
paign conducted in evangelistic fashion, not taking into 
consideration the obstacles in the path of all reform or 
change. 

I believe your platform and your program^ are sane and 
progressive, and feel that it should and will receive the 
hearty and loyal co-operation of all here present, repre- 
senting either the church or the laity, government activi- 
ties or private enterprise. 



THE OBSERVANCE OF SUNDAY IN THE NAVAL 

SERVICE OF THE UNITED STATES 

By Captain George R. Clark 

On November 15, 1862, President Lincoln, recognizing 
the manifold benefits of the practice of religion, especially 
in times of trouble, personal and national, issued the fol- 
lowing "Order for Sabbath observance" : 

''The President, commander-in-chief of the Army and 
Navy, desires and enjoins the orderly observance of the 
Sabbath by the officers and men in the Military and Naval 
service. The importance for man and beast of the pre- 
scribed weekly rest, the sacred rights of Christian soldiers 
and sailors, a becoming deference to the best sentiment of 



386 SUNDAY THE WORLD'S REST DAY 

a Christian people, and a due regard for the Divine will, 
demand that Sunday labor in the Army and Navy be i^e- 
duced to the measure of strict necessity. The discipline 
and character of the national forces should not suffer, nor 
the cause they defend be imperiled, by a profanation of 
the day or name of the Most High. 'At this time of pub- 
lic distress' (adopting the words of Washington in 1776) 
'men may find enough to do in the service of God and the 
country without abandoning themselves to vice and im- 
morality.' The first general order issued by the Father of 
his Country after the Declaration of Independence indi- 
cates the spirit in which our institutions were founded and 
should ever be defended. "The General hopes and trusts 
that every officer and man will endeavor to live and act as 
becomes a Christian soldier, defending the dearest rights 
and liberties of his country'." 

This well-known order but gave official sanction and au- 
thority to a sentiment and custom that had prevailed with 
more or less force since the early date of 1828, when the 
first chaplain, Mr. C. S. Stewart, was appointed, and began 
his cruise in the frigate Guerriere, an account of which is 
so entertainingly told in the volume called "A Visit to the 
South Seas." In this book we read that, in compliance 
with a request of the Commanding Officer, public prayers, 
in addition to the regular Sunday service, were held daily 
on board the Guerriere according to a prescribed rule of 
the service. ''The hour of sunset was fixed on as the most 
convenient and most appropriate for the duty. A more 
desirable and salutary observance could scarce be devised 
— nor one more pleasing and impressive. It was well re- 
marked in reference to it by a principal officer that wan- 
derers upon the deep, separated widely from all the rest 
of the world, should have at least once in twenty-four 
hours a common time for all to pause in the daily round 
of occupation and unitedly to join in the worship of our 
God," "It is a noble sight," said the chaplain, "to behold 



INDUSTRIES 887 

men thus situated openly acknowledging to their Maker 
and to themselves the high source and destiny of their 
existence." 

It must have been some such influence that inspired 
Napoleon's remark to his officers who, on the deck of the 
ship carrying them to Egypt, were discussing the ques- 
tion as to the existence of a Divine Being. '"There," said 
the great emperor, pointing heavenward to the stars shin- 
ing above them, ''there Hes your answer." 

"I am fully persuaded," said the chaplain, referring to 
the regulation prescribing daily prayers, "that a more 
powerful auxiliary in the discipline of a ship could not be 
adopted ; and that this single service, properly performed, 
would soon be found to be of inestimable service in pro- 
moting the good order of a crew." Two mionths later, as 
if in fulfillment of the prophecy, he writes : "There is said 
to be much less profaneness on board than formerly — the 
number who no longer drink their allowance of grog is 
increasing — and many things indicate an improvement in 
the general state of morals among us." 

It has been asserted that no class of men are more open 
to conviction of truth than seamen, and none more sus- 
ceptible of religious impressions. It was to this class of 
men that Chaplain Stewart on one occasion used as a text 
the injunction of the prophet, "Go up now, look towards 
the sea," the object being "to sketch the stern magnifi- 
cence of the ocean as illustrating the majesty of God; to 
exhibit the effects of an ocean life on the social and moral 
character of man, and to inculcate the great lesson, that 
into whatever cHmes we may penetrate, through whatever 
seas we may pass, we cannot escape from the presence of 
the Deity." 

This ghmpse into the past may serve to throw Hght 
upon the early efforts made to look after the spiritual wel- 
fare of those "that do business in great waters," efforts 
that are zealously continued to this day and show their 
effects in the good conduct, self-respect, obedience, and 



388 SUNDAY THE WORLD'S REST DAY 

loyalty of the fine body of young men who now worthily 
wear the uniform of our Navy. 

Following in the footsteps of the early rulers of the ser- 
vice those later in authority gave expression to their ap- 
proval of religious services on the Sabbath in regulations 
that are now in force on all our commissioned vessels. 
"The commanders of vessels," read the instructions, ''and 
naval stations to which Chaplains are attached shall cause 
divine service to be performed on Sunday whenever the 
weather and other circumstances allow it to be done ; and 
it earnestly recommended to all officers, seamen, and 
others in the naval service diligently to attend at every 
performance of the Worship of Almighty God : Any irrev- 
erent or unbecoming behavior during divine service shall 
be punished as a general or summary court-martial may 
direct." 

As an evidence of the spirit of reverence with which the 
personnel of the Navy respond to this call it may be stated 
that in the experience of the writer covering a service of 
twenty-four years afloat he has never noted a single case 
of misconduct at these services where all ''offer their 
prayers to Him who is the confidence alike of all the ends 
of the earth and of them that are afar off upon the sea." 

FLORISTS 
By Max Schling 

The florist business, with all its delicate work, tires the 
mind and body of workers more than any other business, 
and still there is so little done for our interests in compari- 
son with that which is done for workers in other occupa- 
tions. 

Artisans, as carpenters, shoemakers, tailors and others, 
close their shops on Saturday and rest on Sundays. Six 
days they work and on the seventh they take time to enjoy 
the fruits of their work and thank their Creator for the 
privilege. Factories, grocery stores and butcher shops 



INDUSTRIES 389 

close their doors for business on Saturday night. They 
know the value of Sunday. 

We are looked upon not only as business men, but also 
as artists. The daily grind of business is more strenuous 
with us than with those who are engaged in other lines of 
business. We carry not only the burden of our daily work 
the same as any other business man, but the stress of the 
manifold kinds of work we do. All the different combina- 
tions, new ideas and artful arrangements which are ex- 
pected from us, keep not only the body, but the mind under 
constant strain. Our business is chiefly with individuals. 
We have to think for each one, and select flowers or make 
up floral arrangements for the different customers to sat- 
isfy their ever varying tastes. 

Other men are protected, the law takes care of them and 
provides that they shall get one day's rest in seven, but the 
law does not take care of us. The business man who em- 
ploys ten, twenty or thirty men, not only works as his 
men do, who have not the strain of responsibility which he 
carries, yet the law protects them but forgets him. 

Most stores in the United States are open on week days 
from 7.00 A. M. to 9.00 or 9.30 P. M.; some of them even 
later. Some stores are open day and night; many of 
them, even large firms with whom it is not necessary, keep 
open all day Sunday. Many keep open Sunday only until 
noon. This could be regulated. There are instances 
where flowers are necessary for certain occasions on Sun- 
day, but these orders could be taken on Saturday and de- 
livered on Sunday from behind closed doors. We could 
prepare our orders on Saturday and deliver them Sunday 
morning early by men who would be compensated on Mon- 
day for their two hours ; and by taking shifts in this work 
no one would feel it. The public would become accustomed 
to this arrangement and would buy their necessary flowers 
on Saturday as is the case in many cities in the West. 
You may ask the question: "Who does hinder you that 
you do not close ; who wants you to keep open on Sunday T* 



390 SUNDAY THE WORLD'S REST DAY 

There is a very simple answer to this. It is the one word, 
^'Competition." 

Most people are indifferent about the matter. They do 
not think on Saturday what they may need on Sunday if 
they are not forced to. In conversation with a lady of the 
wealthier class, she said, *'Why, our men have no time to 
buy flowers for us during the week ; they are down town in 
the offices. But Sunday morning they take a walk and stop 
at the florist's and buy us some flowers." These men could 
order their flowers on Saturday, just as their wives buy 
their groceries and their meat on Saturday, or as they 
order their oysters on Saturday to be delivered on Sunday 
morning. 

The law which makes us give our men one day off in 
seven at present is not observed by most florists. The 
workmen themselves are afraid to demand their rights; 
they are afraid they might lose their positions for there 
are plenty of others who are ready to take their places the 
moment they leave. A few among us let half their men off 
on Sunday, the other half on Monday and work conse- 
quently Sunday morning and Monday morning with half 
force, overstraining this half of the force ; others simply 
work their men the way they think necessary, consider- 
ing the business and not the men or the law, and if a 
labor inspector should step in, he would not detect the 
scheme nor learn it from the employer nor from the 
employees, both take refuge in *'the law of self-protec- 
tion." 

Most employers are forced by conditions to disobey the 
law, which does not require them to close business one day 
in each week. They would like to get a rest regularly once 
a week and stay with their famihes. But there again, is 
the law of self -protection. They want to hold their pa- 
trons. These conditions will be worse if they are not 
altered. If the law should be obeyed by one firm it would 
cause jealousy on the part of the workmen in firms where 
the law is abused, and those workmen would be driven to 



INDUSTRIES 391 

seek help and advice from labor agitators who only poison 
their minds. 

We ourselves never will be able to adjust this matter by 
co-operation among ourselves. There are too many mixed 
feelings for and against opening or closing our doors on 
Sunday, and therefore the only solution of the problem 
which we have to suggest is the enactment of a law which 
will force every business man without exception to close 
his doors on Sunday. If we accomplish that, we shall have 
the coveted day of rest. It will give us time to enjoy once 
a week a day with our families without business cares and 
will let us once a week see our homes in daylight. It will 
help to solve other labor questions. It will give our men 
the one day rest in seven consecutive days to which they 
are entitled and it will hinder otherwise good citizens from 
being law-breakers. 

Besides all these benefits, it will remind us (some of 
us need to be reminded) that there is something besides 
money-making, and that is ''Religion." One of the com- 
mandments of every man's religion is, ''Six days shalt thou 
labor, but the seventh is the Sabbath of the Lord, thy 
God." 

SUNDAY CLOSING OF SLAUGHTER HOUSES IN THE 

VICINITY OF NEW YORK CITY 

By F. M. McCarthy 

The matter of closing slaughter houses on Sunday in the 
vicinity of New York City was taken up by the National 
Association Bureau of Animal Industry Employees' Asso- 
ciation, Branch 19, which is the New York Branch, in Sep- 
tember, 1913. At that time a petition was presented to 
the Secretary of Agriculture. 

No satisfactory result was obtained and later, organi- 
zations and individuals interested in Sunday observance 
were appealed to. The matter was then taken up with 
Secretary Houston through letters and resolutions and 



392 SUNDAY THE WORLD'S REST DAY 

with him and others of the Bureau heads by personal in- 
terviews. 

After some time the matter rested on a statement by 
the Department to the effect that their interpretation of 
the Meat Inspection Law was that slaughterers and others 
who obeyed the law must be given inspection when needed, 
whether on Sunday or any other day, as long as the state 
in which the work was done had not declared such work 
illegal by judicial determination. 

The matter was continued relentlessly and the culmina- 
tion is a decision in the Appellate Division of the New 
York court carrying a conviction and fine for Sunday ope- 
ration. As a result of this the Department was requested 
to forbid inspection on Sunday. The Department has 
taken cognizance of this request and has promised to look 
carefully into the facts as stated. 

Sunday operation has necessitated the neglecting by 
Government inspectors, and others, of religious observ- 
ance in the forenoon on Sunday, principally in New York 
City, Jersey City, Brooklyn and Newark. This, in many 
cases, means a complete discontinuance of the usual Sun- 
day observance in matters of ceremony, as well as an in- 
fringement on what they consider their proper and legiti- 
mate day for rest. 

That this can be avoided without seriously inconven- 
iencing the slaughtering interests is the firm conviction of 
the Bureau men thus employed, and their views are set 
forth in the following argument : 

''Knowing that Bureau officials have no personal inter- 
est in the operations on Sunday, except as far as justice 
to all concerned goes, the Bureau employees feel that their 
superiors have the interest of the employees at heart and 
that all legitimate interests of such employees are the in- 
terests of the Bureau officials. Feeling thus they are con- 
fident that they can properly bring certain facts to the 
attention of the Bureau officials because of their closer 
association with them. 



INDUSTRIES 393 

In regard to the hog killing, the apparent reason the 
slaughterers object to Saturday instead of Sunday killing 
is because of shrinkage and because they have no proper 
refrigerated place to hold the hogs over Sunday in summer 
or warm weather. These are purely mercenary excuses 
and are without reason. As a subterfuge they claim in 
some instances that chilled hogs are not as acceptable for 
fresh cuts, and this in the face of the fact that many large 
and small slaughterers in the United States are chilling 
their hogs as a matter of preference, and in New York 
City a packer who cuts more hogs than any other packer 
in that city chills all his own cutting hogs, and many 
smaller packers chill as many as room will permit. 

The claim that the retail trade require meat from fresh 
killed hogs is not founded on fact, or at least not when an 
effort is made properly to educate the public as to the 
merits of the chilled and unchilled product. 

The custom in vogue at present is to kill hogs, begin- 
ning in the morning and to let the carcasses hang in a 
room of temperature depending on the outside tempera- 
ture. Late in the evening these hogs are loaded, one on 
top of the other, and carted to their destination around 
New York, Brooklyn, Jersey City, etc. Often it is seven 
or eight o'clock in the morning, seldom before four o'clock, 
when these hogs are unloaded. 

It doesn't take a very practical meat man to deter- 
mine whether warm hogs packed closely together and so 
retained for several hours in warm weather are prefer- 
able to hogs that have been subjected to a thorough chill- 
ing and when loaded are cold and will retain most of that 
coldness until they enter the packing houses where they 
are processed or sold fresh. 

The fact of the matter is that in the former case the 
hogs are ''smothered" and quite often partly sour when 
unloaded and, if peddled fresh on a hot day, are sure to 
possess a strong odor at night if the peddling wagon is not 
properly cooled, which is often the case. 



394 SUNDAY THE WORLD'S REST DAY 

If further exposure on the butcher's bench is allowed the 
consumer will have a questionable morsel. 

Some packers claim that carting cold hogs would re- 
sult in causing them to become ''slippery," and point to 
certain Western hogs as an illustration. This is purely- 
theoretical. True, cold hogs will become moist on the out- 
side in hot weather just as any cold object will condense 
moisture in a warm place, but this does not injure the 
meat and will soon dry off as the air and the meat come to 
the same temperature. 

In the case of Western hogs ; if they become ''slippery" 
it simply means that they were not sold soon enough and 
the moisture exposes their real condition more evidently. 
If meat deteriorates to any extent by exposure to a warm 
temperature after chilling (and we doubt it) it is nothing 
to the deterioration that follows shipping unchilled hogs ; 
and the former method could be made perfect by carting 
the hogs in cooled vans. 

The matter of shrinkage is inconsequential and would 
automatically attach itself to the cost of the finished 
product as does the original cost, operating expense, etc. 

The real cost to the packers would be in the installation 
of the necessary refrigeration boxes, but aside from the 
injustice of requiring men to work on Sunday unnecessar- 
ily, it would be better for the meat, and in the end the pub- 
lic would pay this bill as it does all others. This cost at 
the outside would not be probably more than one eighth of 
a cent a pound. 

In regard to the killing of beef, the only reason that can 
be shown for operating on Sunday is that those of the 
Jewish faith, that is the orthodox Jews, wish their meat 
to be recently killed. 

They regard Saturday as their Sabbath and those en- 
gaged in slaughter house work refuse to work on that day, 
nor will they transact business on that day. The Jews of 
the United States do not make up much over 11/4 per cent, 
of the population and it se^ms unfair that Christian men 



INDUSTRIES 395 

should be obliged to work to favor a religious custom of a 
special denomination. 

All beef consumed by orthodox Jews must be killed and 
examined by one specially trained and appointed by a Jew- 
ish rabbi and must be of the Jewish orthodox faith. When 
the carcass passes his inspection it is marked for identifi- 
cation and the portion used for food by his people must be 
consumed within the limits of nine days. 

Its use for food will terminate, however, at the end of 
the third day, unless, through ceremony, it is made edible 
for three days more, at the end of which time it may be 
again made edible for the last three days of the nine which 
is the limit of its use to them. 

Meat slaughtered on Friday could be used for food on 
Monday morning without further ceremony and through 
ceremony for two days more than a week. This proves to 
our minds that Sunday killing is by no means a necessity. 

Meat held for an excessive period, or meat treated as 
herein described, will not always bring as high a price as 
fresh killed beef. This, however, is a condition that ap- 
plies to all meat, more or less, and if it was a regular prac- 
tice to omit killing on Sunday the slaughtering interests 
would not in the end suffer financially. Modem methods 
of refrigeration prevent meat from rapid or perceptible 
deterioration for considerable time, up to ten days, at 
least. 

Men in the fish or produce and fruit business suffer 
from losses through deterioration and yet do not operate 
during the day on Sunday. 

In the case of sheep and lamb killing there is no real rea- 
son why they should operate on Sunday. There is not 
even a logical argument that can be advanced by them- 
selves. 

In order better to understand conditions, I will say that 
most slaughterers of hogs sell the greater number to small 
and large packers. In this they are unlike the Western 
packers, who slaughter and pack in the same house. 



396 SUNDAY THE WORLD'S REST DAY 

The hog slaughterers at present have no coolers for 
"shipping hogs." The beef and small stock slaughterers 
all have refrigerating methods. 

TRANSPORTATION IN ITS RELATION TO THE 

LORD'S DAY 

By George W. Dickie 

The v^onderful developments in transportation facili- 
ties within the memory of those now living have made it 
possible for people of all classes to reach places which they 
consider more attractive than their own homes — places 
where they can spend the Lord's Day amid scenes and at- 
tractions that satisfy the desires that would be unsatisfied 
if they were forced to remain at home, or to attend public 
worship near by for which they have no taste. 

It is just possible that a large number of good people at 
this Lord's Day Congress have the idea that if the means 
for getting away from the everyday cares of life were re- 
stricted by law there would be much less Sabbath desecra- 
tion, and the people who now delight in the Sunday picnic 
or in a ramble through the green lanes of the country 
would seek the more sober but uplifting influence that re- 
sults from worshipping God in His sanctuary. 

Let us not deceive ourselves in trying to deal with this 
question of transportation on the Lord's Day. The great 
bulk of it is not for the purpose of transporting people of 
all classes to places of questionable amusement where they 
can indulge in practices that would cause scandalous com- 
ment if done at home. 

The great bulk of Sunday travel is to gratify the desire 
of the people who are confined to close ofinces or dreary 
work-shops through the other six days of the week, for a 
change of surroundings where they can breathe a purer 
air and see something of nature, and it is just possible 
that this may be better for the man and his family than 
even the House of God, if he goes there unwillingly with 



INDUSTRIES 397 

desires in his heart unsatisfied and clamoring for recog- 
nition. 

A large part of the transportation on the Lord's Day by 
railroad, street cars, or excursion steamboats is provided 
to meet the demands of the people. There are also special 
means of transportation provided for the purpose of secur- 
ing patrons, or rather victims, for places of questionable 
resort, but to remove the means of reaching such places 
would not change the desire to get there on the part of 
those who would thus be forced to stay away. 

At the time I consented to take part in this Congress, I 
was engaged on the International Jury of Awards at the 
Exposition in San Francisco as chairman of Group 90. 
One of the jurors of that group was the master mechanic 
of the Pennsylvania Railroad, his headquarters being at 
the great railroad shops at Altoona. I asked him what 
was the attitude of his company toward Sunday operation 
on their system of roads. He said that the attitude of the 
company was that of doing just as much as, and no more 
than, the people demanded. 

This company maintains many Y. M. C. A.s in their 
various centres of activity, and give every encouragement 
to their working force to seek after the higher things of 
real Christian life. Work on the Lord's Day is reduced to 
the lowest point that will keep things going; of the 15,000 
men working in the shops at Altoona, not over 200 can work 
on that day. Of course, in the round houses and especially 
those serving the local traffic near the large cities, men 
must be employed to see that the engines go out in good 
order. Freight trains, with the exception of those that 
carry through fast freight, are not moved on that day. 

This restriction which is enforced by the Pennsylvania 
Railroad system is enforced generally by all the great rail- 
road systems of this country. The restless crowds that 
are carried hither and thither, in railroad trains, in steam- 
boats, in street cars, in automobiles and other means of 
transportation, seeking relief from the spirit of unrest 



398 SUNDAY THE WORLD'S REST DAY 

with which they are afflicted, are but the outward signs of 
a condition that needs far other treatment than legal en- 
actment. This condition has become almost fundamental 
with the people of this country. I often pause and wonder 
at the great crowds that gather on certain days at the cor- 
ner of Geary and Market streets, San Francisco. These 
crowds are often so dense that policemen have to push the 
mass of men back to clear a way for the street cars to pass. 
I have noticed that this great mass of people are intensely 
interested in the movements of electric lights on a bulletin 
board, on the front of the Chronicle Building. A stranger 
would naturally think that some terrible tragedy had hap- 
pened like the destruction of the Lusitania or that a 
great battle which might seal the fate of nations was being 
fought. But this mass of eager upturned faces, tense with 
the desire to know the result of something that was being 
enacted, and which to them was of far greater importance 
than the life and death struggle of the nations of Europe, 
were watching a baseball game which was in progress. 

Pardon me for telling you as frankly as I can that this 
people have acquired a taste or desire for things that are 
not the real things for which earnest men should strive. 
And I would like you to mark well and think of the deep 
significance of this word *'taste." Some say that "taste" 
and ''character" are not related. But the great test ques- 
tion by which the character of any living creature may be 
determined is "What do you like ? Tell me what you like 
and I will tell you what you are," and the object aimed at 
by every true effort for the redemption of mankind should 
be to teach people not merely to be pure, but to love purity ; 
not merely to be just, but to love justice. 

And so if we are to bring back the people of this land to 
a proper Christian observance of the Lord's Day, we must 
bring their thoughts and desires into harmony with that 
day and all that it stands for, so that it will become a de- 
light. This is a far more difficult thing to accomplish than 
that of legislating as to how men should live. The higher 



INDUSTRIES 399 

our aims in life are, the more difficult and intricate the 
paths by which we must reach them. Man's conquest 
over the simple material elements about him appear to lie 
in his own efforts, and nature becomes a willing instru- 
ment in his hands, helping him to satisfy his natural 
wants. But when he becomes interested in higher things 
and tries to pry into the hidden secrets, laborious days, 
and sleepless nights, with many a disappointment and set- 
back, must be endured and lived through before the false 
pathways have all been explored, and the one true path 
found that leads to success. 

It is a simple thing to improve man's bodily condition, 
yet it takes time and work to do it. It fs more difficult to 
improve man's mental condition: this takes more time, 
greater patience, and higher skill on the part of the teach- 
er. It is harder still to improve even outwardly man's 
moral condition, because here the man's desires may work 
against your best efforts at improvement. But when the 
aim is to reach into and renew the very sources of man's 
spiritual being, the task is of such an arduous character 
that more than human skill and human patience are 
needed for its accomplishment. We need not, therefore, 
be surprised, if there be much waiting and weary working, 
with many disappointments and infinite discouragement, 
before this the grandest of all results is reached. 

It is not without cause that we often hear wearied work- 
ers utter the plaint of the prophet of old : "I have labored 
in vain, and spent m.y strength for naught and in vain." 
Here the Prophet forgot for the instant for whom he was 
working, but he soon recovered his breath. And we would 
recommend his assurance to all wearied workers: ''Yet 
my judgment is with the Lord, and my work Vv^ith my 
God." A splendid conclusion for all tired workers and 
one that has never failed. 

Yet however slow the process by which men can be so 
changed in their whole nature that they will come to ac- 
count the sacredness of the Lord's Day a delight and will 



400 SUNDAY THE WORLD'S REST DAY 

seek to ''admire the beauty of the Lord in His sanctu- 
ary," that condition can only be the result of a total 
change in the things that men naturally crave after. That 
great transforming change is the work given for the 
Christian Church to accomplish. And, believe me, no other 
agency can perform this work, and be effective. The 
church as a whole must set before the community in which 
it works a standard which will make its power felt. It 
will not do for the man who seeks his comfort, consola- 
tion and recuperation in the worship of God, doing the 
work of the sanctuary on the Lord's Day, to find fault with 
his neighbor for taking the car to the Park, for his com- 
fort and recuperation, if he takes the same car to the 
church that his friend takes to the Park. I do not say it 
is wrong to take the street cars to the church. This is tak- 
ing ''tithe of Mint and Cumin," and neglecting the more 
weighty matter of the law. 

The whole transportation question, as it affects the 
proper observance of the Lord's Day, is not one that can 
be legislated about. For the running of railroad trains, 
street cars, steamboats, and all other mechanical means of 
conveyance, for the accommodation of pleasure seekers on 
the Lord's Day, is but the surface manifestation of a 
disease too deep rooted for any man-made law to reach. 
Only the healing power of the great Physician can effect 
the change. That will turn the hearts of men toward 
those things which make the Christian Sabbath neces- 
sary to satisfy the longings of the heart thus renewed. 
This is the work of the Church so to present the claims of 
the Church for a better observance of the Lord's Day, to 
the masses of men who are blindly chasing the butterflies 
of pleasure, that new desires may be found in the hearts 
of the people, leading them to the fountain of life. This 
is the one hope of the church and we must all set ourselves 
to the task of helping on its final accomplishment, when 
men can be brought back to their allegiance to the Church 
of Christ. Then, and only then, the transportation ques- 



INDUSTRIES 401 

tion and all other questions affecting the proper observ- 
ance of the Lord's Day will be settled. 

Yet there are many helps that might be enlisted in this 
great v/ork. And I trust that nothing I have said will 
stand in the way of any one who has come here with any 
project, he or she may have at heart, from speaking of it 
before this gathering, as we are here for the purpose of 
discussing whatever has any promise in it of bringing 
about a more general acceptance of the claims that we 
Christians make for the Lord's Day. 

THE FARMER'S SUNDAY 
By Rev. Charles L. Chalfant, D.D. 

I hail from a state whose largest city has less than 25,- 
000 population, and whose second city has less than 10,- 
000. This of itself would indicate that v/e are agricultural, 
or at any rate, rural. But Idaho, with her mines and for- 
ests and fish and game and waterfalls, is a land of diversi- 
fied interests and industry. If the United States of Ameri- 
ica is pre-eminently an agricultural nation, if the encour- 
agement of the sprouting grass and grain and the swelling 
''spud" is the work of more than half the people of 
America, the space allotted the farmer upon this program 
is small indeed, but that space is apportioned, evidently, 
not upon the basis of largeness of representation in work, 
but the largeness of the problems of Sabbath Rest pre- 
sented. 

I. While in proportion of population the American farm- 
er is largest, as a disturber of the nation's Sabbath he is 
smallest, and there belongs to him the title of ''Conserver 
of the Day of Rest." 

In making general statements like this we may be far 
within the truth and yet find m.any exceptions to the rule. 
For, strange as it may seem to the dweller in the older set- 
tlements of the East, there are places. in America where 
the Lord's Day is better observed in the city than in the 



402 SUNDAY THE WORLD'S REST DAY 

country. In fact, in some of our inter-mountain states 
this has been proverbially true. 

Reared in eastern Ohio and western Pennsylvania, 
where the sentiment for Sabbath Observance is compara- 
tively strong (especially so in the country), it surprised 
me to find the towns of Idaho ofttimes ahead of their sur- 
rounding ranches in the Christian observance of the Lord's 
Day. The strong old rural churches of the Empire, Key- 
stone and Buckeye states have left an abiding influence 
behind them, even where they themselves have declined in 
membership and power or altogether closed their doors; 
but into the Western hills goes the pioneer for gold. The 
sagebrush grubber is a later comer (a "Johnnie-Come- 
Lately," as he is styled by the *'01d Timer"). The former 
pioneer leaves religion behind him ; the latter brings his 
with him, but it is of such vapory constituency that the 
sun of the desert evaporates it. (The ''Has-been" church 
worker is the trial and despair of the Western pastor.) 

The church and Sunday schools of the West, and partic- 
ularly of the inter-mountain region, are imported luxuries 
from the East. In my own state (Idaho) and denomina- 
tion (Presbyterian) there is no church in the whole 
Synod that is not the child of a Mission Board. 

As the missionary goes out to the little white school- 
house on the edge of the sagebrush to organize a Sunday 
school (usually there are about three denominational rep- 
resentatives struggling for the honor of organizing, while 
the non-sectarian missionary makes a fourth) he is not apt 
to find a Sabbath keeping. God-fearing community. Some- 
times he must wait till the ball game is over before he can 
call his Sunday school to order. A ministerial friend of 
mine who went out to organize a school said he waited a 
while for the game to end, and when he suggested to the 
onlookers the advisability of calling the meeting to order, 
was met with the reply: ''Don't get in a rush. Doc; this 
is the seventh inning, and the score is 3 to 3, besides the 
man we want for superintendent is umpiring and the guy 



INDUSTRIES 403 

who just slid to third's about the only fellow we have to 
teach the Bible Class/' Now, this was not in a community 
of foreigners, whose conception of Sabbath Observance 
was born of long familiarity with the Continental Sunday ; 
it was in one of the most American states in the Union, 
and the only foreigners were the sons of Scotch Presby- 
terians. 

These local exceptions, happily, only prove the truth of 
the general rule that the farm Sabbath is still bearing 
fruit in a saner and safer observance of the Lord's Day 
than prevails in other callings and communities. Who can 
estimate how far the right observance of the Day in the 
rural home has contributed to the tremendous influence 
of the farmer's boy in the city church, for where is the 
city church that does not number the country-bred boys 
by scores among its leaders ? 

11. The progress of civilization has been attended by 
disturbers of the Rest Day of the rural resident. The 
shriek of the locomotive and the honk of the automobile 
have caused the peaceful dove of many a sleepy hollow to 
take flight. There are duties upon the farm that are 
seven-day duties. God Almighty didn't construct a six- 
day cow, and the hogs are none the less hungry because it 
is a holy day. Some farmers can make Sunday a real rest 
day, while to others the first day of the week provides only 
one seventh of the measure of human toil. I could take 
you a Sabbath-day drive through the beautiful Boise Val- 
ley upon such a course that in the morning you would re- 
mark, "What a peaceful. God-fearing, Sabbath-keeping 
community !" In the afternoon you would ask, ''Does no 
one stop work here upon the Lord's Day?" In the first 
part of the journey you would be driving through lands 
owned and cultivated by Scotch-Irish Presbyterians, Pil- 
grim Congregationalists, and Missouri Methodists, and 
their homes have rest for man and beast. In the latter 
part of the drive you would find most men in the fields and 
no evidence of the Lord's Day in cessation of toil, for the 



404 SUNDAY THE WORLD^S REST DAY 

Seventh Day Adventist haymakers from Michigan have 
observed their Sabbath, and the Chinese truck-gardeners 
have none. 

A business man once said to me, when excusing himself 
for keeping his store open on Sunday: ''You see when I 
was an independent farmer it wasn't necessary for me to 
work on Sunday, but it's a sight different when you are 
deahng with the pubhc and your customers demand an 
open store for their convenience." That fellow^'s excuse, 
and especially his comparison, was foolish in the face of 
the fact that there are seasons of ''rush" work upon the 
farm as well as in the factory — seasons that appear to de- 
mand Sunday work and plenty of it. It requires a Sab- 
batarian with some backbone to resist the temptation to 
lengthen the week in the stress and rush of the seed time 
and the harvest, and the farmer's sons know just when the 
fish are biting and just where the grouse are drumming, 
and those unholy "varmints" have a way of biting best 
and flying lowest and slowest upon the first day of the 
week comm.only called Sunday. (The advertising man- 
ager of Sunday excursions to a certain Idaho trout lake 
insists it's all right to fish there Sunday, for all the fish are 
Seventh Day Baptists.) 

With the passing of the day of isolation for the farmer, 
the tendency to turn a holyday into a holiday is more 
marked. 

III. Upon the other hand, there are agencies at work 
for a better rest day for the farm. Mechanical devices for 
milking have greatly reduced the necessity for Sunday la- 
bor in the dairy, and the machinery of the big ranch is 
rapidly reducing the hours of labor and the number of la- 
borers not only on Sunday but on seven days. 

Sunday is to be a day of rest for beast as well as for 
man, and many a team of hard-worked horses enjoys a real 
Sabbath since the farmer has his auto, and it is surpris- 
ing how many farmers now enjoy that erstwhile luxury. 

The automxobile itself is as conducive to Sabbath-keeping 



INDUSTRIES 405 

and churchgoing in the country as it is to Sabbath-breaking 
and church-neglecting in the city. Many a country church 
has taken on new Hfe with the more general purchase of 
automobiles by the farmers, and the old family pew may 
be filled again as father, mother, sister, brother, baby and 
the hired man drive up in the gasoline car in Idaho and 
Oregon as grandfather with his family in Pennsylvania or 
Ohio drove up to the old country church in the spring 
wagon two generations ago. 

The bicycle was an enemy to the church and the family 
circle. The auto may be made the friend of both. While 
some families have no machine, others have mxOre than 
one. An Idaho farmer who cultivates a piece of sage- 
brush near my home has seven automobiles on his ranch. 
So Reuben's old Dobbin can chew his alfalfa and give a 
jolly horse laugh as he sees his successor. Gasoline, pull- 
ing the family to church of a Sunday morning, while he 
enjoys a true and well-earned Sabbath. 

Upon comparatively few farms the country over is a full 
measure of labor expected upon the Lord's Day, and in 
most cases the work is reduced to the minimum. 

With the improvement of the irrigation systems under 
the great reclamation projects of the semi-arid West, 
comes a lessening of the necessary labor. When the Lord 
wants rain for you Eastern chaps he sends it and some- 
times uses His irrigation system on Sunday. Following 
His example we have to do the same. The water-master 
is no respecter of days or persons and when he opens the 
head gate and lets the water in upon you, whether it be 
Wednesday or Sunday, you must care for it or it will not 
care for you. 

In the earlier days of the sagebrush farm the coming of 
the water involved much Sunday work, for the land was 
raw and uneven, the laterals new and uncertain of grade 
and strength. But with the more perfect construction of 
flumes and fills and the more careful levelling of the land, 
the amount of Sunday labor incident to irrigation is con- 



406 SUNDAY THE WORLD'S REST DAY 

stantly decreasing. Upon many an Idaho and Utah ranch 
to-day, as under most Cahfornia projects, a farmer may 
irrigate his land without soiHng the shine on his Sunday 
shoes. Nothing has done more to decrease the amount of 
necessary labor for the Lord's Day for the inter-mountain 
and California farmer than this. 

IV. The enlarging scope of the farmer's vision, his en- 
larged horizon, if you please, has set a different and in 
many respects a higher and nobler standard of true Sab- 
bath observance. He is not isolated as he once was. The 
rural free delivery, the parcels post and the automobile 
have proved an efficient triumvirate for his emancipation 
from the local chains that once bound him. Less provin- 
cial and more and more a man of the whole world, an agri- 
cultural merchant, scientist, and statesman, let us hope 
that his contribution to the world's activities shall be alto- 
gether to the world's uplift. 

And it tvill be. If with the broadening of his horizon 
this man who has ever stood for righteousness and religion 
shall continue so to stand, the world, and especially the 
church, may well rejoice, for, as his father and grandfath- 
ers have stood, so he will stand, a defender of a safe and 
sane Sabbath, a rest for man and beast, a true recreation 
for body, mind and soul. It is such as he who responds to 
the poet's call 

**Give me men to match my mountains, 
Give me men to match my plains, 
Men with empire in their purpose, 
Men with eras in their brains." 

And if selfishness can be eliminated from our purpose 
and true benevolence be enthroned, we shall understand 
the better the purpose of the Almighty in giving us as in- 
dividuals and as nations a Sabbath or rest day. It is as 
truly benevolent as the spirit breathed by our own Sam 
Walter Foss when he lovingly sang : 



INDUSTRIES 407 

'Let me live in the house by the side of the road, where the 

race of men goes by — 
The men that are good, the men that are bad, as good and as 

bad as I; 
I would not sit in the scorner's seat, nor cast the cynic's 

ban; 
Let me live in a house by the side of the road and be a friend 

to man." 



SABBATH OBSERVANCE IN THE IRRIGATED 

REGION 
By Charles R. Osburn 

The world is becoming crowded : the efforts of the Jap- 
anese to acquire more territory ; the attempts of Hindoos 
to establish themselves in Canada ; the great war in Eu- 
rope; all indicate this. Or, perhaps, it would be nearer 
the truth to say that men the world over are beginning to 
realize that there is a remedy for the overcrowding which 
has existed for a long time. Our own land has long been a 
safety valve for the vv^orld in providing places for the sur- 
plus population of other lands, but we are now beginning 
to reach the last frontiers of Continental United States. 
The Wild West is no more, the great plains have become 
farms, the development of Alaska has at last been seri- 
ously undertaken, and the bringing of the arid lands of 
the West under cultivation has passed out of the experi- 
mental era, at least so far as possibilities are concerned. 

When we consider that there were in 1909, 13,738,485 
acres under irrigation in this country in projects costing 
$307,866,369, we begin to realize what an important 
matter it is. But size isn't the only indication of its im- 
portance. AVhile irrigation is not a nev/ thing in the world, 
it is new with us, at least new on such a large scale, and 
naturally it will affect our national life in many ways, some 
to be clearly foreseen and others not so apparent. Let us 
indicate briefly a few effects of this new agricultural 



408 SUNDAY THE WORLD'S REST DAY 

movement. The very fact that it is necessary to resort 
to irrigation is an indication that the cost of Uving has 
risen to the point where the expenditure of large sums to 
prepare land for cultivation is justifiable. This means 
that the old haphazard days in agriculture are gone and 
that the era of foresighted, scientific, intensive cultiva- 
tion of the soil is upon us. Perhaps the greatest result 
economically v^ill be the reflex action upon the non-irriga- 
tion farming of the intensive methods required under 
Government projects where a man's holdings are limited 
to twenty or forty acres. 

Sociologically, irrigation is likely to alter materially our 
American life. There are clear indications at the present 
time that Americans are not inclined to take advantage 
of the opportunities presented in the irrigated sections. 
That means that foreigners must be induced to undertake 
the w^ork. It has been learned by experience upon some 
of the government projects, that these strangers are much 
more capable of meeting the problems of intensive cultiva- 
tion presented, than are the native born. These facts in- 
dicate that the movement to keep the immigrants out of 
the cities will be greatly aided by the development of irri- 
gation, and that a great deal of the West is to be popu- 
lated by people in whom American ideals of citizenship 
must be inculcated. This work will be assisted by the 
small holdings requirement bringing the settlers into close 
proximity, except where foreign colonies are permitted. 

This phase of the matter suggests the idea which 
prompted this paper, ''Sabbath Observance in the Irri- 
gated Regions." These erstwhile residents of Europe may 
bring with them the ''Continental Sabbath" which would 
aggravate a situation already bad ; I refer to the great lack 
of consideration for the Sabbath, found generally through- 
out the West, a result, no doubt, of pioneer days when a 
large part of the population had no regard for the laws of 
man, not to speak of God. The commandment regarding 
the Sabbath in particular was disregarded, due in part to 



INDUSTRIES 409 

the fact that men in those days when prospecting or far 
from the towns on other business, often lost track of the 
days so as not to know when the holy day came. And now 
the necessity of irrigating on the Lord's day has been added 
to the other obstacles in the way of its proper observance. 
This condition has been remedied but slowly as the old 
days have receded, due to the peculiar fact that such a 
large percentage of Christians who move West seem to 
consider the removal a favorable opportunity to lay aside 
all connection with religious things, and throw themselves 
once more into the aspirations and pleasures of the world 
they once renounced. In considering this obstacle, two 
questions arise : first, is it possible to obviate the necessity 
of irrigating upon Sunday ; second, if not, what should be 
the attitude of the Sabbath observer toward the irrigated 
sections ? 

Our first question divides itself into three parts: the 
physical possibility, the attitude of the management of the 
project and the attitude of the farmers. In some projects 
all of which are privately owned, that is, are not under the 
Government Reclamation Service, water is so plentiful as 
to make it possible to keep all the ditches full all the time 
so that the farmer takes water whenever he needs it. The 
fault of Sabbath breaking under such a project is with 
the individual as there is no compulsion of conditions. In 
most irrigating projects, however, and this includes all of 
those established by the Government, water is a very 
precious commodity which it is almost criminal to waste, 
and only those acquainted by close association with the 
arid regions can appreciate the value of water. In these 
systems the water is served to each farmer periodically, 
for example every eight days. The representative of the 
management notifies each person entitled to water that at 
a certain hour on a particular day he may begin to take 
water out of the ditch and may continue for so many 
hours. If the water is not taken at that time, he loses his 
opportunity until the next time and unless he is able to 



410 SUNDAY THE WORLD'S REST DAY 

make some exceptional arrangement to get water, his 
crops may be ruined before the next run. The question 
then arises, would it not be possible to serve water only- 
six days instead of seven, omitting the Sabbath? The 
difficulty to be met here is that in practically all Govern- 
ment projects the reservoir is so far from the land as to 
necessitate a continual flow of water from the former in 
order that it may be available at the latter when desired, 
and to carry out the above suggestion would require that 
the flow of water for one day be allowed to run to waste. 
This is an unthinkable proposal under the conditions of 
the scarcity of the precious fluid, and even to propose it to 
a group of water users would be likely to start a riot. 

The attitudes toward this matter of the managements 
of private projects probably vary, but the United States 
Reclamation Service would be glad to dispense with the 
Sunday service, and, in fact, does reduce the amount of 
water served, on an average of one-half on that day. 
However, its position is that it is intended to supply the 
needs of the water users and where there is a demand for 
the service, it must be rendered. 

Enough of the water users under Government projects 
desire their Sabbaths for themselves to enable the man- 
agement to make the above mentioned reduction in ser- 
vice, but there are many who give no thought to the mat- 
ter, or who from perverseness, or because of convenience^ 
fancied or otherwise, desire the run of water on Sunday. 
Therefore, while humanly speaking, nothing can be done 
to obviate Sunday irrigation, a great deal can be done to 
minimize it by bringing individuals to a better attitude 
toward the day. 

All that has been said above does not, of course, apply to 
irrigation by means of pumping, as this is entirely under 
the control of the owner, which is one of several very 
strong arguments for that method. In this phase of the 
question, the only problem is that of influencing the in- 
dividual. 



INDUSTRIES 411 

Our second question : What should be the attitude of the 
Sabbath observer tovv^ard the irrigated sections ? This is 
an important matter, as it concerns the quahty of popu- 
lation for a large part of the West. If the West needs any- 
thing, it needs, for reasons given at the beginning of this 
paper, men whose attitude toward God's Holy Day is 
right. It is interesting to note that Jehovah, in present- 
ing through Moses the advantage of Canaan over Egypt 
as a place of residence, says : 'Tor the land, whither thou 
goest to possess it, is not as the land of Egypt, from 
whence thou came out, where thou sowedst thy seed, and 
waterdst it with thy foot as a garden of herbs; but the 
land whither ye go over to possess it, is a land of hills and 
valleys, and drinketh water of the rain of heaven, a land 
which Jehovah thy God careth for; the eyes of Jehovah 
thy God are always upon it, from the beginning of the 
year even unto the end of the year." (Deut. x : 10-12, Am. 
Rev.) 

In dealing with the Pharisees, who on various occasions 
accused Himself and disciples of Sabbath desecration, our 
Lord laid down certain principles in regard to this matter 
as follows : 

1. It is permissible to do such work as is necessary to 
provide food and drink for man and beast. 

2. It is permissible to do acts of mercy to man and 
beast. 

3. "The Sabbath was made for man and not man for 
the Sabbath." 

4. "The Son of Man is Lord of the Sabbath Day." Just 
as the priests in the temple might profane the Sabbath 
and be guiltless, so also those who are in the presence of 
the Son of Man. 

If the Christian man in the course of his service of his 
Lord be led into irrigation farming, he is serving in the 
presence of the Lord of the Sabbath. 

Now what are the prospects of improved conditions in 
this matter? I cannot say as to all sections of the West 



412 SUNDAY THE WORLD^S REST DAY 

involved, but in Arizona, state-wide prohibition, a state 
law requiring closing of barber shops on Sunday and a 
similar ordinance in the city of Phoenix, the centre of the 
Salt River Valley Government project, indicate that we 
may hope during the coming years to materially decrease 
Sabbath labor of all kinds and so in time we may hope to 
reach the irreducible minimum of Sabbath irrigation. 

SUNDAY REST IN MINING 
By Thomas Weir 

Most of the work done in connection with mining, as 
ordinarily conducted, is out of sight of the average visitor 
or spectator. Mining formerly employed but few men. 
At present we have several States largely dependent on 
this industry, and we have a large population in about 
twenty States following this occupation. It is interesting 
to note the large number of cities and towns which are de- 
pendent on the mining industry in their vicinity. Most of 
these places are in our younger States in the Far West. 
The effect, socially and morally, of the customs now being 
established in these new settlements, will be far reaching 
in its influence on these communities. 

Mining in the West is principally confined to the pro- 
duction of the ores containing gold, silver, lead, zinc and 
copper. While the writer's experience and observation 
has been principally in connection with this class of mines, 
still, the conclusions arrived at should be applicable to the 
industry of mining in general. 

Right here it may be well to note some of the circum- 
stances and conditions relating to this business : 

We have the prospector, who roams from gulch to gulch, 
and from one mountain to another, in search of veins and 
deposits, which he locates or appropriates, under our min- 
ing statutes. He is in no sense a permanent resident. 

Then we have the miner, who works in the tunnels and 
shafts and other openings that arc driven, in order to de- 



INDUSTRIES 413 

velop the veins or deposits. Some mines are developed by 
tunnels, where very little or no machinery is required. 
Others are developed by inclines or shafts, or both, and 
require machinery to elevate the product of the mines. In 
most cases pumping machinery is required to keep the 
workings drained. Many mines have large plants of ma- 
chinery for compressed air, electric power or light, and 
other necessary purposes. 

A mining town is often a new settlement ; is born and 
reaches maturity in a remarkably short time. At first 
there are no families, schools or churches. It is simply a 
community of men, and mostly single men. Almost every 
man has on his working clothes when Sunday comes. 
There is no religious service, and no place to go for rest 
or leisure which is open to the public, except the saloon or 
gambling house. The saloonkeeper, realizing this, is usu- 
ally the first on the ground. The prospector generally 
continues his prospecting on Sunday as on other days. The 
miner works because there does not seem to be anything 
else to do. The merchant keeps his store open because he 
gets as much business on that day as on other days, and 
''because all the rest do itJ* 

After a while a Sunday school is started, and later a 
church is organized. The Sunday school is usually com- 
posed of one pr two men, a few Christian women, and those 
children who can be persuaded to come. The church has a 
small membership, mostly women. The attendance at ser- 
vice is small, because the men work on Sunday as on other 
days. The financial support is poor, because so few are 
seeking spiritual blessings. They seem blind to their needs. 
'They love darkness rather than light." 

The missionary minister is discouraged. He goes to the 
mine manager for financial help, and to plead that the 
miners be allowed to rest on Sunday. He may get a semi- 
annual contribution, but usually the minister is told that 
the church is not doing much good, hence he (the mine 
manager) does not care to give anything. Regarding 



414 SUNDAY THE WORLD'S REST DAY 

"Sunday rest" for the miners, the minister is informed 
that it is all nonsense to think of it, because the miners 
would all get drunk on Sunday if they were not working, 
and they would not be fit for work on Monday; conse- 
quently, the miners are better off working than resting on 
Sunday. The mine could not stand the expense of keep- 
ing all the machinery in repair and the pumps running, 
with the miners resting and no work being done. 

The missionary then goes to the merchants, to see if 
they will not close their places of business on Sunday ; and 
they all with one consent begin to make excuse. They 
claim the Sunday trade is as good or better than that of 
other days; that a good many prospectors come into 
camp for suppHes on Sunday, and if they closed their 
stores they would lose this business ; and, in a very sancti- 
monious tone, they say if they do not keep their stores 
open the men will spend their money in the saloons. 

Finally, the missionary visits the miners, to see if they 
will not use their influence in favor of ''Sunday rest." A 
few, because of their early training, or convictions, or 
other reasons, are in favor of "Sunday rest." A majority 
are opposed to it. Some of them claim they have famihes 
to support (either in camp or elsewhere), and that they 
cannot support them without working on Sundays. Others 
say there is nothing to do in this town on Sunday but work, 
and they are unwilling to lose the day. But a great many 
miners claim (and truthfully) that their manager is un- 
willing to close the mine on Sunday, and that they would 
be discharged if they refused to work. 

All this time we are in a "Sunday work" mining town, 
where the mine manager boasts that he does not mix re- 
ligion with his business, and where the miners are being 
ivorked Sundays to keep them from drinking and gam- 
bling, and to reduce the mining expenses; where the 
miners work Sundays in order to support their families ; 
where the merchants keep their places of business open 
on Sundays to accommodate their customers and to keep 



INDUSTRIES 415 

the miners from spending their money in the saloons; 
where the number of saloons is much greater per capita 
of population than in ''Sunday rest" communities ; where 
there is so little religion and so much dissipation that the 
fact is notorious; where wages are highest and credit is 
poorest ; where morality is a crime and dissipation a vir- 
tue ; where evil is called good and good is called evil ; where 
men are continually boasting of their personal liberty. 

The above picture is not overdrawn ; and Sunday work, 
with its direct effects, is largely responsible for this unfor- 
tunate state of affairs. The general reputation of mining 
camps for immorality, where the miners have been doing 
''Sunday work" for years, is ample proof on this point. 

Bearing in mind the usual conditions under which drain- 
age must be maintained and the machinery kept in order, 
it is evident that from time to time some work must be 
done on Sundays, as a matter of necessity. This is not the 
kind of work we refer to as "Sunday work." By "Sunday 
work" we mean such an amount and kind of work as is 
customary on other days. 

Let us investigate some of the excuses given for "Sun- 
day work." One reason is to economize mining expenses. 
It is a noteworthy fact, many of the leading copper and 
iron mines of this country observe "Sunday rest." They 
have to drain and operate deep workings, still their ex- 
penses are much less per ton than those which require 
"Sunday work." We never hear it suggested that "Sun- 
day work" is going to be inaugurated to reduce the cost 
per ton. The average miner cannot do good work seven 
days in the week any more than any other class of labor 
can. He becomes tired out, and works like a tired man. 
The writer knows of many instances in the mines formerly 
operated seven days in a week, which afterward observed 
"Sunday rest," and the result was a large saving in the 
cost of production, though depth and quantity of water in- 
creased. 

One case (used as an illustration) is a shaft that was 



416 SUNDAY THE WORLD'S REST DAY 

sunk two hundred feet (below a depth of one thousand 
feet). The miners worked every day from the time the 
work was begun until it was finished. A few months later 
sinking was again resumed, and the shaft sunk a further 
distance of two hundred feet. While sinking the last two 
hundred feet the miners observed ''Sunday rest" (by stop- 
ping work for twenty-four hours on Sunday) . The same 
miners sunk the last two hundred feet that sunk the for- 
mer two hundred feet. The rock showed no change. The 
progress per day was better, though the general condi- 
tions were less favorable than they were above one thou- 
sand feet. The total cost per foot was reduced twenty-one 
per cent. The only work done on Sunday was to pump the 
water. 

Another example : a well-known mine produced a cer- 
tain amount of ore per week for several years, and prac- 
ticed ''Sunday work" ; later, "Sunday rest" was observed ; 
the same output in tons per week was maintained, with the 
same force that was employed when "Sunday work" was 
the custom. 

It is surprising that a Mine Manager should claim abil- 
ity and efficiency in working a mine, and at the same time 
admit that his force is so worthless, that they would get 
drunk and be unfit for w^ork on Monday if they were al- 
lowed "Sunday rest." The refusal to suspend "Sunday 
work" is often made, because of a disposition to entirely 
divorce from business any appearance of being religious. 

As to the claim of some of the miners, that they could 
not afford to lose Sunday wages, we will give one of many 
instances that we know of. A certain miner, whom we will 
call Scotia, worked over three years in a Colorado mine, 
where the custom of "Sunday work" prevailed. Scotia 
had good physique, was about twenty-one years old, and 
in good average health. He worked Sundays, and kept a 
diary which showed the actual time worked during the 
year. After Scotia had been working in the mine three 
years "Sunday rest" was adopted. All other conditions 



INDUSTRIES 417 

remained the same, except that the depth and amount of 
water increased. When ''Sunday work" was discontinued, 
Scotia was among the first of the miners to complain that 
he would lose one day's pay each week, and he asked to be 
allowed to continue "Sunday work." His request was not 
granted. He continued to work in the same mine, and 
kept his diary as usual. One year after "Sunday rest" 
had become the custom, Scotia told the Manager that he 
found upon examination of his diary that he worked more 
days and received more pay during the year of "Sunday 
rest" than during any of the years when "Sunday work" 
was the custom. 

Upon being asked for an explanation, he said, that while 
"Sunday work" was the custom, he lost more days on ac- 
count of sickness than offset the number of Sundays for 
the same time. This experience of Scotia was related 
several years ago, and he has confirmed it many times 
since. Many others can testify to the same experience. 
"He that earneth wages by 'Sunday work,' earneth wages 
to put it into a bag with holes." In this connection it is 
worthy of note that our savings banks show smaller sav- 
ings in "Sunday work" than in "Sunday rest" communi- 
ties, even though the rate of wages is higher in the former. 

Miners who work Sundays are alivays tired out. They 
have little time to cultivate the better part of their moral 
or social natures. If they have families, they only board 
with their families. They do not live and associate with 
the wife and children. It is useless for the father to tell 
the children to go to church and he will go to work. The 
mother must work Sunday, if the husband does, to a 
greater extent than she would if he rested. Morally, the 
example of "Sunday work" is very injurious to the family. 

When "Sunday rest" is observed, the ordinary drudgery 
is dispensed with for the day. The parents and children 
are dressed in their best. The family affections are culti- 
vated and encouraged under the influence of "Sunday 
rest." The miners rest and are better able to do their 



418 SUNDAY THE WORLD'S REST DAY 

work. As an example of this we will only mention one case 
of the many that we know of. The case is a foreman 
whom we will call Mason. Mason had followed mining for 
twenty years in Nevada, Utah, Colorado, Montana, and 
New Mexico. In relating his experience and observation, 
he maintained that the force he had in a certain camp 
averaged twenty-five per cent, better than the same num- 
ber of men in any other mining camp in which he had 
ever operated. It came out that ''Sunday rest" had been 
observed at the mine where he had such good results, and 
in all the others "Sunday work" was the custom. 

''Sunday work" in mining usually means work seven 
days in the week, or continuous work, until some break- 
down occurs, or the employee becomes sick or unable to 
work. So that the only rest obtained is during the time re- 
quired for necessary repairs, because of some accident or 
shut down, or during sickness or incapacity. 

The writer is informed by several operators from dif- 
ferent States, who have noted the fact for a period of 
years, that the actual "time off duty," because of illness, 
of the average miner, during the year, where "Sunday 
work" is the rule, aggregates more time than the Sundays 
of the year. 

And further, that the miner who works Sundays (other 
things being equal) does not have the health, energy or 
endurance of the miner who works six days in the week. 
It is also freely admitted that the general character of the 
Sunday miner, as regards drinking, gambling, and habits 
of vice, generally, is much inferior to the one who rests 
Sunday. Men are more susceptible to temptation when 
physically exhausted. 

Lawlessness, immorality, and anarchy during strikes 
and shutdowns in a mining community, do not seem to 
cause much surprise to the general public — because it 
(the public) assumes that miners are a "tough class," and 
such conduct is to be expected from miners. 

Often (but not always) it would be much nearer the 



INDUSTRIES 419 

truth, to say the employers in that District have not only 
followed a policy for years of ignoring the moral better- 
ment of the miners or their families, but by their moral 
indifference, have encouraged vicious customs, habits and 
license in the community ; and by their custom of "Sunday 
work'' have so seared the conscience of the miner against 
all responsibility to the laws of God, that in turn, he (the 
miner) has became defiant towards human laws, so long 
as they are used to restrain him. He now knows no such 
thing as conscientious scruples, about methods in securing 
redress for alleged wrongs. 

Has not the "Sunday work" employer or corporation 
been educating him up to this standard? Why be sur- 
prised at the result ? What other result could be expected ? 
Be not deceived, whatsoever an employer or corporation 
sows, that shall he (or it) also reap. And often, others 
join the reaping, also. This is not intended as any justifi- 
cation or defense of lawlessness. We are seeking the cause 
of it. 

If we have not "looked through a glass darkly" Sunday 
work, together with the vices and immorality which ac- 
company it, is largely responsible, directly or indirectly, 
for much of the lawlessness and anarchy complained of 
and attending outbreaks of violence in mining communi- 
ties. 

The illustrations given do not show that "Sunday rest" 
will make incompetent men, competent ; or worthless men, 
trustworthy ; or ignorant men, intelligent ; or vicious men, 
moral. But they do show, that, other things being equal, 
"Sunday rest" v/ill improve the character and efficiency 
of the force employed, and reduce the working expenses 
and also increase the actual savings of the men employed. 

The statement often made, and believed by many, that 
miners are a hardened, reckless, and dissipated class, usu- 
ally comes from those v/ho are largely responsible for this 
condition of affairs, and who have used their influence in 
favor of "Sunday work" and the evils associated with this 



420 SUNDAY THE WORLD'S REST DAY 

custom, and is simply an observation of the effects of this 
influence on men, when the custom is continued for a con- 
siderable time. 

The miner is human. He has a social and moral nature. 
He has a soul. When his work and the influence around 
him make him forget God and home and all that is pure 
and elevating, he becomes like any other depraved speci- 
men of humanity. But when his work and the influences 
around him make him think of God and home and that 
which is pure and elevating, he realizes his opportunities, 
and that he has a soul like other men. Under these cir- 
cumstances he is generous, intelligent, and faithful, and 
has few superiors as a citizen, father or friend. 

Sunday work in mining is demoralizing, degrading, and 
vicious in its influence on those employed. 

Sunday rest in mining is elevating, ennobling, and 
Christianizing in its effect. 

"Ye shall know them by their fruits." 



CHAPTER IX 

INDUSTRIAL PROBLEMS 

Rev. Wm. Harmon Van Allen, S. T. D. 

(Dr. Van Allen spoke without notes and left no paper. Un- 
fortunately his address was not stenographically 
taken. — Eds.) 

CHANGING SOCIAL AND INDUSTRIAL CONDITIONS 

AS THEY AFFECT THE TOILER'S REST 

By Grant Hamilton 

Because the changing social and industrial condi- 
tions consequent upon the rapid expansion of industry de- 
mand the serious consideration of society, it is gratifying 
that this subject has been assigned a conspicuous place in 
the program of the Fourteenth International Lord's Day 
Congress. 

Whether or not the founders of this Congress sought 
only a general recognition of Sunday as a day of religious 
observance, even without consideration of its economic 
and physical effects, it is clearly in harmony with modern 
thought, which recognizes manhood and womanhood as 
the most valuable possession of this nation. The declara- 
tion for one day's rest in seven, even though it may 
contemplate only a religious significance, emphasizes an 
economic principle for which the American Federation of 
Labor has persistently contended. 

The general acceptance by the religious organizations, 
therefore, of the principle of the one day's rest in seven, 
irrespective of reasons assigned, is but another evi- 

42i 



422 SUNDAY THE WORLD^S REST DAY 

dence of the great influence exercised by the organized la- 
bor movement in its economic and political struggle to 
vitalize that principle. 

The Federation commends the International Lord's Day- 
Congress in its efforts and expresses the hope that it may 
extend its field of activity to meet the still greater need — 
reduction of the hours of daily toil. 

The political economists of our day, as in the past, have 
based their theories upon resultant, not causative, facts 
and conditions. The human being has been given but 
passing consideration, while the inanimate product of that 
same human being has been exalted to the almost total 
exclusion of the normal rights of man and his needs in sus- 
taining and developing a system of social and industrial 
justice in society. 

The commercial spirit relentlessly demands its toll irre- 
spective of the form of government under which it ope- 
rates, and gives not the slightest consideration for the 
lives of men, women and children, except where the or- 
ganized wage earners form the nucleus around which are 
drawn those who have a proper conception of the protec- 
tion, rights, interests and development of man. This spirit 
is the f rankenstein of governments ; it is the one element 
which not only contributes to the increase of their power 
and influence, but when unchecked, also to their destruc- 
tion. The efforts of the many against the few so to con- 
fine within humanitarian limits commercial energy has 
been the purpose of centuries of struggle. 

The conflagration which is consuming human beings on 
the eastern continent at this moment exemplifies the high- 
est development of commercialism and its ultimate results. 
The wage earners of those war-ridden countries, whose 
genius has conceived and whose hands have fashioned the 
raw material into the finished products for the upbuilding 
of a greater civilization and who have established more 
equitable relations of society, have been transformed into 
human targets. 




Rev. M. D. Kneeland. D.D. Rev. Geo U. Wenxer, D.D. 






M. Grant Hamilton- 



Rev. Edward Thomson, LL.D. 





■«^- .1 



Hon. Frank Moss 



Rev. J. B. Davison 



INDUSTRIAL PROBLEMS 423 

What a commentary upon the so-called culture and 
traditions of those warring countries ? What means shall 
we employ to prevent wanton waste of human lives in 
needless wars and keep within its proper sphere the neces- 
sary productive and commercial activity ? 

The answer of the organized workers is, You cannot 
have peace until you first establish justice. Give us jus- 
tice — economic, political and social. Our government was 
founded upon the principles of equal justice and of equal 
opportunity for all. The records of our industrial history 
give convincing testimony that the wage earners have 
been forced outside the pale of this declaration, and that 
were it not for the American Federation of Labor, Amer- 
ica's consideration for its wealth producers would be negli- 
gible. 

But what does labor want ? 

Primarily labor wants the hours of toil reduced to the 
point where all employable may have the opportunity to 
engage in useful occupations. 

It wants a complete elimination of child labor. 

It wants higher wages. 

It wants higher standards. 

These demands, economically just, and productive of an 
elevated manhood and womanhood, with a consequent 
higher standard of citizenship, meet the bitter and unre- 
lenting opposition of the directors of industry. 

The day has passed, however, for the wealth owners to 
lay claim to any special privilege or divine sanction for an 
unfair share of the wage earners' product. The wealth 
produced by the workers must be distributed so that the 
workers shall share more justly in the products of their 
toil if this country is to maintain its power and influence 
as a government for and by the people. 

This congress was instituted for the purpose of setting 
aside a day of rest from labor because business has re- 
fused to recognize the interests of God or man, and the 
imperious directors have so wound their coils of merce- 



424 SUNDAY THE WORLD'S REST DAY 

nary support around the church institutions as to make it 
a Herculean task even to approach a compHance with the 
teachings of the Nazarene. 

The complexity of the present day commercial organiza- 
tion hides from view all but a small portion of its bene- 
ficiaries, and even though these latter may individually 
profess the most pious views as to the Sabbath Day and 
its observance, yet they continue to profit from its non- 
observance. 

The development of the institutions of this country will 
be retarded and perverted and the government itself can- 
not advance toward a m.ore substantial freedom unless 
greater opportunities are afforded all wage earners to 
earn not only a livelihood, but in addition fortified to as- 
sume and meet the responsibilities demanded by American 
standards of living, accompanied by the total abrogation 
of that financial cult which clothes property with the robes 
of divinity. Wealth, equitably distributed among its cre- 
ators, confers upon society manifold blessings, but with 
its current running in the direction of the few, just in the 
same proportion of its trend will there be injustice and 
want to the many. 

Our Federation in its struggle for shorter hours bases 
its faith on the correctness of its economic principles. It 
fully comprehends its vantage point in this knowledge, but 
because according rights to workers will decrease the priv- 
ileges which employers have usurped, the labor movement 
is aware that its critics and antagonists will contest ag- 
gressively its increasing influence and achievements. The 
shorter workday is the goal toward which all labor is ad- 
vancing. The strikes in industry for less working hours 
and higher wages are the concrete manifestations of this 
principle and evinces the pressure of economic law. 

Employers and others of alHed interest in their tortuous 
and lop-sided political economy, have assumed that the 
reduction of hours leads to higher costs of production, 
idleness and dissipation, but the American Labor Move- 



INDUSTRIAL PROBLEMS 425 

ment has demonstrated beyond the peradventure of a 
doubt that these assumptions are baseless and false. 

Our Federation insists upon its demand that the hours 
of labor shall be shortened to the point where all employ- 
able persons may be afforded an opportunity to labor. We 
are conscious of the breadth of that statement, and fully 
comprehend the dire predictions against such a policy by 
the favored few, yet we are justified in our contention for 
the application of a principle that seeks the greatest good 
for the greatest number. Wherever the organized labor 
movement has established the shorter workday and at 
least one day rest in seven, the objections of employers 
have been demonstrated to be unfounded. Costs of pro- 
duction have been decreased and higher standards of liv- 
ing have been made possible for the workers. 

The long hours of labor of the present with the constant 
development of labor saving devices producing unlimited 
quantities Vv^ith its corollary of thousands of willing wage 
earners without the means to enable them to share in the 
consumption of this vast product, reveals a charted in- 
dustrial and social system that justifies all the dem^ands 
of labor, including the shorter v/orkday as well as a speci- 
fied rest day. 

The general recognition of Sunday as a day of rest has 
the hearty support of the men and women of labor, but to 
secure one day's rest in seven, v/hatever that day may be, 
overshadows the establishment of a specified day of the 
week. Customs in industry are difiicult to dislodge where 
profits are concerned. 

In our intricate web of industry the woof of personal 
interest exercises a potent force against stoppage of labor, 
in certain industries, even though the suspension for a 
given day each v/eek might result only in the employment 
of additional operatives. 

Our opponents, in their endeavors to stay the progress 
toward a brighter day for the wage earners assert that 
the organized workers do not represent the vast majority 



426 SUNDAY THE V/ORLD'S REST DAY 

of the toilers, but we answer that our Federation does rep- 
resent the best interests of all wage earners, as do likewise 
the religious institutions represent religious thought, even 
though their communicants comprise but a fraction of the 
population. 

Our championship of shorter hours rests upon a broad 
foundation and seeks to permanently establish the human 
being as the chief consideration in all economic, political 
and religious movements. Prior to the passage of the 
Clayton Law by the Sixty-Third Congress a wage earner 
was regarded by the highest judicial tribunal as a com*- 
modity, comparable with a side of beef or a load of coal. 
The Clayton Law declares that the labor of a human being 
is not a commodity or article of commerce. Consequent 
upon the incorporation of this fundamental principle into 
a federal statute the human being has been accorded his 
rightful place. 

The primal means of approach to a higher standard of 
living is through a reduction of hours of labor. The stand- 
ard of living of wage earners is the basis upon which is de- 
termined the general welfare and progress of a people. 
With a low standard industry itself intermittently lan- 
guishes, our commercial enterprises encountering recur- 
ring periods of violent fluctuations. Economists who warp 
their philosophy to promote political ends, take no ac- 
count of the fact that with increased production brought 
about by labor saving processes without decreasing the 
hours of labor and proportionally increasing the share of 
the workers in the products of this labor, results in a re- 
duction in the number of employed workers and conse- 
quently decreased consumption by them. The consuming 
power of the people as a whole accurately registers the vol- 
ume of products necessary to supply our wants. The 
wants of the masses of the people are far in excess of the 
amount they consume because of lack of opportunity to 
work and because of the inadequate remuneration for 
work now performed. 



INDUSTRIAL PROBLEMS 427 

Organized workmen, through their economic power and 
influence, have estabhshed in numerous industries the Sat- 
urday half hohday, as well as the abolition of Sunday 
labor. The principle involved in the half holiday is that 
wage earners may have a period of recreation each week, 
with Sunday as the rest day, to be spent as the dictates of 
their desires may determine. 

Running through all the wage scales in the organiza- 
tions attached to our Federation are found provisions call- 
ing for time and one half and double time for Sunday 
work. These provisions are not incorporated from a desire 
to secure additional compensation for Sunday labor but 
rather to prohibit it. 

A high standard of living with its ever increasing wants 
would add stability and volume to commerce and confer 
upon society inestimable benefits. A rising standard cre- 
ates new wants and stimulates production to gratify them. 
A reduction of the hours of labor adds to the number of 
employed and with the means thus provided the wage 
earners give impetus to every industrial and commercial 
eifort. 

A large number of workers in enforced idleness and im- 
mense quantities of the products of our country seeking 
foreign markets is an economic burlesque or rather an 
economic tragedy. Similar but more aggravated condi- 
tions in other countries have resulted in a constant stream 
of immigrants flowing into this country, aided and stimu- 
lated by the large employers of labor for the sole purpose 
of maintaining a permanent standing army of unemployed 
still further intensifies the industrial problem. 

Apply to this situation the rational and equitable rem- 
edy of lesser hours to the point where employment is gen- 
eral and permanent among all v/age earners instead of spo- 
radic, and permanent prosperity will follow to all the peo- 
ple. 

The recognition of the principle of one specified rest day 
is the the acceptance of that economic thought that the 



428 SUNDAY THE WORLD^S REST DAY 

income of the wage earners for six days should be suffi- 
cient to provide for the seventh day without labor. 

The application of this econom,ic law to all Vv^age earners 
would transform the struggling mass of unemployed 
workers into productive participators in industry with a 
consumptive power so vast as to tax our present facilities 
for production. The operation of these principles will pro- 
duce similar results in every country, no matter what its 
form of government. 

Speculation is frequently indulged in as to why the 
wage earners do not more generally participate and assist 
in the support of the church institutions. The reason is 
obvious. The struggle to provide the family with the 
barest necessities is so keen as to preclude the possibihty 
of participation in anything v/nich means the assumption 
of added responsibilities. 

Membership in the church and participation in its activ- 
ities demand a standard of living which provides the v/age 
earners with the means not only to minister to the neces- 
sary wants of themselves and their families, but also to 
properly clothe them and meet the social expenditures de- 
manded. Rather than humiliate themselves by the ad- 
mission of their inability to assume the ordinary social re- 
sponsibility of their associates in the church they nat- 
urally refrain from participation. 

Of what use then, is there in building edifices with the 
hope of enrolling the great mass of wage earners until 
there are opportunities provided to develop their social de- 
sires ? The physical wants of man and those dependent on 
him are imperative and until they are supplied he can not 
be concerned in the spiritual. But in addition to the grati- 
fication of his natural wants provision must be made that 
he may meet the social tax levied as his share of the re- 
sponsibility assumed as the communicant of religious in- 
stitutions. 

While the wage earners are primarily concerned in pro- 
viding for their imperative wants, yet if the religious in- 



INDUSTRIAL PROBLEMS 429 

stitutions will exercise their influence in the wage earners' 
behalf to secure shorter hours and higher wages, the 
church will not only serve a humanitarian purpose, but 
finally become a large beneficiary. With the communi- 
cants of the church composed in a large measure of the 
wealth producers the expounders of the Christian faith 
would be sustained in their freedom of preaching the doc- 
trine of hum.anity and human rights rather than the divin- 
ity of property. It is not my purpose to imipugn the mo- 
tives of any minister of the gospel, but the history of 
events, present conditions and our own experiences make 
clear the effect of our environment. With the present 
trend of the church toward a larger recognition of the ma- 
terial rights of man these institutions are urged to re- 
double their assiduity. 

The American Federation of Labor, the most influential 
and successful organization of wage earners ever in exist- 
ence, has long stood committed to the shorter workday 
and a specifled rest day each week. 

For more than three decades it has been organizing dis- 
content and constructive rebellion against unfair and un- 
scientific economic theories and as a result over 2,000,000 
wage earners are enrolled for this cause. 

Wherever you find efforts put forth to aid the cause of 
greater freedom and humanity there you will also find the 
highest paid organized wage earners giving their active 
support. The greatest social reformiS that have been ac- 
comphshed had their inception and inspirations in the 
unions of labor. 

We want to be equal sharers in the good things which 
an unseen hand has distributed over this fair land of ours. 

We want to raise the standard of living where all men 
have equal access by labor to the store houses of wealth. 

We want the time to improve our minds and thus in- 
crease our influence in governmental affairs to the end 
that the wage earners miay themselves decide whether or 
not they shall be deployed as pawns in the volcanoes of war. 



430 SUNDAY THE WORLD'S REST DAY 

We want the right of free assemblage, free speech and 
a free press. 

We want the right to organize, unite and federate that 
we may meet the employers of labor on equal terms in the 
establishment of wage, regulation of hours and conditions 
of employment. 

We want real equality before the law for our organiza- 
tions and the wage earners as individuals. 

We want to do the world's work, but we insist that the 
distribution of the results of our efforts shall be equitable, 
and we shall insistently besiege our opponents until we 
wring from them our rights. 

We want time to live, time for self-improvement, and 
time to contemplate the glorious works of creation, and 
time to adore the great Creator. 



THE SUNDAY PROBLEM OF THE TOILER— "RIGHT 
TO A DAY OF REST" 

Rev. John J. Burke, C.S.P., S.T.D. 

In the consideration of the subject of this paper certain 
truths are held to be self-evident — namely, that man is 
more than an animal ; ''that all men are created equal ; that 
they are endowed by their Creator with certain inalienable 
rights ; that among these are life, liberty and the pursuit 
of happiness." We hold that man is a rational being with 
the right to cultivate and exercise his reason. Man has 
the power of mental and spiritual enjoyment. It is a tru- 
ism to say that only in the cultivation of his higher powers 
can he know and enjoy his higher life. No deterministic 
or merely scientific theory of history can, therefore, meet 
his needs. He aspires to power; duties rest upon him 
which can be fulfilled only on the supposition that he has 
had time and opportunity to cultivate and exercise the 
powers of the soul. He is a man with the freedom and 
i*esponsibihty of a man. He is a husband pledged to love 



INDUSTRIAL PROBLEMS 431 

and support his wife ; he is a father burdened with the care 
and education of his children ; he is a citizen, a member of 
the body poHtic, a potential and even a cle facto ruler in 
the eyes of the democracy, for governments derive their 
just powers from the consent of the governed. It is the 
height of folly, therefore, for a democracy to allow any 
scientific theory that looks upon man as a rrtere animal, to 
direct its legislative bodies or rule the decisions and inter- 
pretations of its course. 

Unless a democracy consider and give play to that fac- 
ulty in man — his reason with what it entails — it pursues a 
suicidal course. '*Man possesses, on the one hand, the full 
perfection of the animal being, and hence enjoys, at least 
as much as the rest of animal kind, the fruition of things 
material. The animal nature, however perfect, is far from 
representing the human being in its completeness, and is 
in truth but humanity's handmaid made to serve and 
obey. It is the mind or reason which is the predominant 
element in us who are human creatures. It is this which 
renders a being human and distinguishes him essentially 
and generically from the brute." These are the words of 
a great social student, Leo XIII. 

To hundreds of thousands of our fellow Americans, the 
exercise of reason or anything like intelligent life or en- 
joyment is denied. These thousands labor every day of 
the week. Thousands of them labor twelve hours a day 
for all seven days of the week. This inhuman condition 
prevails in many parts of our industrial world. 

It is, we maintain, the immediate and all-important duty 
of the democracy — of every state of our Union — to make 
impossible this slavery of continuous work; to assert its 
sovereign power to give to every toiler the reasonable op- 
portunity to exercise and enjoy his inahenable right as a 
man. The toiler's right to a day of rest in every calendar 
week is a most important question for the minister of re- 
ligion, for the educator, for the social reformer, for every 
friend of humanity. 



432 SUNDAY THE WORLD'S REST DAY 

No one claims that the rest of the evening and the night 
following a day of work meets the dem.and of man's na- 
ture, physical, mental and spiritual. Those hours of rest 
barely give him the time required by nature to restore 
what has been lost during the day. Modern labor legisla- 
tion fathered the eight-hour law as a just demand for the 
toiler. Neither the legislation itself nor its promoters ever 
intended such a law to weaken the tradition of one day of 
rest in seven. In fact, they who demand the eight-hour 
working day are the strongest champions of this full day 
of rest. 

The history of labor proves that if the hours of work, 
both of the day and the week, be not regulated, overwork 
is an inevitable consequence. By overwork, we mean, an 
abnormal tax which results in permanent injury to the 
physical, mental and spiritual welfare of the worker. 

In order to avert such a catastrophe, a definite, com- 
plete intermission in the daily routine of the toiler is 
necessary. The course of his work should be interrupted, 
else the work will be his undoing. One day should not be 
like every other day in order that life's horizon may not be 
bounded by the merely physical. The habitual operations 
of hands and feet and body must know the blessing of sur- 
cease to rescue them from being a curse. The morning 
must rise that will call man to relaxation; to the enjoy- 
ment of his family and his friends. The long definite in- 
termission must come that will give to muscles and to 
brain full respite, and to nature what she craves — the op- 
portunity to make fuller restoration. 

The deepest need of man's nature is his need of God. 
Unless he have the time to supply it, the time to worship 
his Creator, life is not ''sustained and soothed by an un- 
faltering trust." Man finds himself but one ''in the strug- 
gle of ants in the light of a million million suns." God's 
hand alone can lift him above sense and deliver him from 
the cruel opportunism of this world's strife. 

The unanimous voice of civilization which demands such 



INDUSTRIAL PROBLEMS 433 

a day of rest for the toiler is an echo of the voice of hu- 
man-kind heard since man had a history. Indeed it is 
rather the echo of the Voice of heaven since from the be- 
ginning Almighty God when He placed the obligation of 
labor upon us commanded also that we reserve one day in 
every seven for worship and for rest. 

One day of rest in seven was the law of the Jews ; it 
was the law also of the Egyptians, the Assyrians and the 
Babylonians. The Greeks had originally one day of rest in 
every ten; and the Romans one day in nine, until just pre- 
vious to the Christian Era, when both Greeks and Romans 
adopted the Egyptian rule of one day of rest in seven. Be- 
sides this day of rest, both Greeks and Romans had many 
other religious holidays when all work was forbidden. But 
it is sufficient for our purpose to recall that Hebraic and 
Pagan antiquity fully recognized the principle and neces- 
sity of one fixed day of rest in every seven days. 

We need not dwell upon the evidences which prove that 
from its first beginnings Christianity insisted upon this 
observance. St. Paul in his first epistle to the Corinthians 
presupposes it as an established custom. The words of the 
Didache, or The Teaching of the Twelve Apostles, a doc- 
ument dating from the last quarter of the first century; 
the writings of Justin Martyr, and Tertullian of the third, 
all speak plainly of the observance of Sunday in early 
Christian times. The last named writes : ''Sunday we give 
to joy. We, as we have received, ought on the day of the 
Lord's resurrection to forbear worldly duties and defer 
even our business." 

Legislation on the part of the Church did not begin un- 
til laxity and indifference showed themselves among the 
Christians. It was then found necessary to make laws 
that would recall the erring ones to their duty. 

In 321 — eight years after the celebrated edict of Milan 
— Constantine decreed that Sunday should be observed as 
a day of rest. ''Let the magistrates and people residing in 
cities rest, and let all workshops be closed." 



434 SUNDAY THE WORLD'S REST DAY 

Sunday as a day of worship and of rest was enforced by 
the ruHngs of the Popes and the councils of the CathoHc 
Church. All through the Middle Ages these decrees and 
councils were the civil law of the land, enforced by the 
civil power. The historic Church of Christendom makes 
the observance of Sunday a matter of gravest importance 
to all her members. She teaches that one who does not 
fulfill his religious duties upon that day, or who performs 
servile works without grave necessity, even if the civil 
law should permit it, or leads others to perform such work, 
is guilty of a grevious offence against God. This is suffi- 
cient to show clearly the supreme and eternal importance 
which the Catholic Church gives to the proper observance 
of Sunday. The rise of the Protestant Churches made no 
difference in the universal belief of Christendom as to the 
sanctity of the Lord's Day and its necessity both as a day 
of worship and of rest. 

Our fathers who first settled this land were Christians. 
Inevitably, therefore, the observance of Sunday was not 
alone as a day of worship, but also as a day of rest and of 
quiet was incorporated in the law of the land. With but 
one or two exceptions, every state and territory of the 
United States has a Sunday law which forbids labor and 
trade on that day. 

We have endeavored to show that one day of rest out of 
seven is the right of every toiler. That in support of his 
claim he can summon the testimony of antiquity and of 
2,000 years of Christian sentiment and Christian teaching. 
These witnesses have been summoned into court not be- 
cause they are religious, for this paper is Kmited simply to 
the question of how we can secure for the toiler one day of 
rest in seven, but because, while religious they are also 
economic. They supply age-long and experienced testi- 
mony to the need and the right of the laborer to a day of 
rest. Besides these testimonies, the laborer may appeal to 
the law of his state, to the law of almost every state of his 
nation, for that law gives him the right to rest on one day 



INDUSTRIAL PROBLEMS 435 

of the seven ; that law defines the day ; that law forbids 
his employer to allow him to labor. Yet it is an aston- 
ishing and shocking fact that he will appeal to that law in 
vain. 

To state the matter briefly but emphatically, the present 
Sunday laws, in so far as they aim to secure for the toiler 
Sunday as a day of rest, are a failure. The marvellous in- 
dustrial growth and aggressiveness of the last one hun- 
dred years has nulKfied them. Industrialism has warped 
the Christian conscience or the Christian conscience has 
too generously compromised with industrialism. However 
you choose to explain it — and an explanation is no part of 
this paper — the present Sunday laws are ineffective for 
the toiler. In pleading the cause of the laborer, we face 
therefore not a theory but a condition. ''The situation has 
grown up," writes John A. Fitch, formerly expert in the 
New York State Bureau of Labor Statistics, "whereby 
laws placed for religious reasons upon the statute books of 
nearly every state defended to-day by rehgious arguments 
as necessary to a preservation of the Christian Sabbath, 
have been so amended and modified as to afford little, if 
any, protection to that institution." 

The New York Court of Appeals in its recent decision, 
upholding the constitutionality of the Sunday rest law, de- 
clares ''that the old foundation of the Sunday laws no 
longer stands." The Court stated, "Had any other day 
(than Sunday) of the week been selected, the enactment 
would have had the same binding force." The courts treat 
with reverence the religious convictions of every citizen, 
but the justice who wrote this recent decision on the New 
York Labor law, known as 8-a, voices, we believe, the opin- 
ion on which every court in the land would base its decis- 
ion. "Our only inquiry must be whether the provision on 
its face seems reasonable, fair and appropriate, and 
whether it can fairly be believed that its natural conse- 
quences will be in the direction of betterment of pubHc 
health and welfare, and, therefore, that it is one which the 



436 SUNDAY THE WORLD'S REST DAY 

state for its protection and advantage may enact and en- 
force." 

The old Sunday laws eventually lost their effectiveness 
because they admitted too many exceptions. They had as 
their foundation a religious belief which the courts of our 
country cannot legally recognize. The Christian conscience 
of the day which had been their support, weakened, and 
the spirit that gave them life, died. Frequently these laws 
exacted so much that they made Sunday observance an in- 
tolerable burden. A total cessation of labor, such as many 
of them demanded, would not only be inadvisable, but in 
many communities disastrous. Many of them permitted 
work on Sundays for those who conscientiously observed 
Saturday as a day of rest and worship. They protected 
the continuous industry, but they offered no protection to 
the men working in those industries. The continuous in- 
dustries claimed the right to operate because to shut down 
would mean extraordinary loss, in fact, the ruin of the 
industry itself. This, their owners maintained, was a vio- 
lation of their constitutional rights. 

Those who would see justice done to the laboring man 
and who would protect Sunday are face to face with this 
problem — new laws must be made that will guarantee to 
the laborer one day of rest in seven, and be so framed as 
to stand a constitutional test. In such a campaign, if car- 
ried out on the proper lines, two facts speak of certain vic- 
tory. The first is that both legislature and supreme court 
declare and defend the necessity for the laborer of one day 
of rest in seven. The reasons which formerly were 
thought most effective in securing this day of rest have 
been abandoned, but other reasons have been accepted 
which were virtually included in the old and which make 
the law of one rest day in seven stronger legally than ever 
before. To-day the reason for upholding the law enforcing 
a day of rest is the police power of the state. In 1895, the 
Supreme Court of the United States (Hennington v. 
Georgia) replied, ''the Legislature having the power to 



INDUSTRIAL PROBLEMS 437 

enact laws to secure the comfort, happiness and health of 
the people, it was within its discretion to fix the day 
when all labor within the limits of the state, works of ne- 
cessity and charity excepted, should cease." 

The second fact is that the state has not only the right 
to require by law one day of rest in seven, but has the fur- 
ther right to name that day of rest. The Supreme Court of 
Georgia had previously decided in the case just cited that 
there could be no doubt that its Sunday law was a police 
regulation. "Leisure,'' it added, *'is no less essential than 
labor to the well-being of man. Without frequent leisure, 
the process of forming character could only be demanded ; 
it could never advance nor be completed ; people would be 
mere machines of labor or business — nothing more." 

It is on this ground of the police power of the state to 
protect the moral and physical welfare of its citizens that 
the highest courts of the state and of the United States 
uphold the day of rest and the right of the state to fix that 
day. 

In 1846, the Supreme Court of South Carolina held the 
Sunday law to be constitutional purely on grounds of po- 
lice power. The court expressly stated that the fact that 
the law-makers regarded the day as sacred in a religious 
sense could not vitally affect the question at issue. 

The Ohio Court in 1853 stated that the prohibition of 
labor on Sunday could not stand if its sole foundation was 
the Christian duty of keeping the day holy. ''The Sun- 
day law," the court added, ''is a police regulation neither 
weakened nor strengthened by the fact that the day of 
rest enjoined is Sunday." 

New York State in 1861 defended the Sunday law be- 
cause the observance of one day of rest in seven "is of ad- 
mirable service to the state." 

The courts of Massachusetts, West Virginia, Illinois, 
Louisiana, Maryland, Minnesota and Kansas might be 
quoted to the same effect. 

In the recent decision of the New York Court of Ap- 



438 SUNDAY THE WORLD'S REST DAY 

peals, the court says : ''We agree with the appellant that 
the statute cannot be sustained as one enforcing the re- 
ligious observance of any day but that it must be sus- 
tained, if at all, as a valid exercise of the police power of 
the state." 

The United States Supreme Court has recognized only 
the civil grounds and upholds the law on the ruling that it 
is a legitimate exercise of the state's police power. Thus, 
in 1884, The Sunday law is not '' a religious regulation, but 
is the legitimate exercise of the police power, and is itself 
a police regulation. The day of rest ordained by the state 
is a civil and not a religious institution." 

Later in Song Hing v. Crowley, ''laws setting aside Sun- 
day as a day of rest should be upheld not from any right 
of the Government to legislate for the promotion of re- 
ligious observances, but from its right to protect all citi- 
zens from the physical and moral debasement which comes 
from uninterrupted labor." 

The authorities quoted are sufficient to show that no law 
requiring a day of rest for the laborer, founded on re- 
ligious grounds, will be upheld by either state or federal 
court. But it is equally true that the highest courts of the 
states and the highest courts of the nation recognize the 
laboring man as entitled to one day of rest in seven, and 
will declare constitutional all laws tnat enforce such a rest 
day and all laws that fix the day. 

The opponents of this law are, first, the employers in in- 
dustries that are continuous and that would suffer great 
losses if they were compelled to shut down for a full twen- 
ty-four hours. We believe that such protests are often 
times exaggerated, and experience proves that where 
there is a will there is also a way. The managers of con- 
tinuous industries who have endeavored to grant Sunday 
rest to their employees have, in great measure, succeeded 
without any serious loss to their business. For example, 
in the Iron and Steel industry in 1907 out of 4,500 em- 
ployees working in twenty plants, 97.2 per cent, worked 



INDUSTRIAL PROBLEMS 439 

twelve hours for the full seven days of the week. Since 
an endeavor was made to grant the men Sunday rest this 
huge percentage was decreased. Six years later we find 
not only a further reduction in these twenty plants, but 
with sixteen additional ones we find a reduction in the 
total of 20 per cent. A more remarkable example is shown 
in the statistics of the Standard Rail Mills. In 1910 — of 
1535 men in six plants, 30 per cent worked twelve hours 
on all seven days. In 1913, these same plants, with one 
added, has reduced the percentage to 2 per cent. 

But even granting that they cannot do much in this line 
without serious loss, we may answer their protest by say- 
ing that they may be allowed to carry on a continuous in- 
dustry, if it is absolutely necessary, but they should not be 
allowed to work their men continuously. The man is 
greater than any industry. Every industry continuous in 
operation should be required to carry such shifts of men 
as would give all employees one day of rest in each calen- 
dar week, and at least two out of every three Sundays, free. 
No law recognizing this will be held unconstitutional by a 
superior court. One day of rest out of seven is an ele- 
mentary human right. 

Among the opponents of this law, we also find some em- 
ployees. But so far as my investigation has gone, these are 
limited to foreigners. The whole American laboring 
world, and by Americans we mean those who are citizens 
or who intend to becom.e citizens and make America their 
home, are a unit in demanding the one day of rest in 
seven. The foreign immigrants who come here for a short 
time solely to make money, merit no consideration in this 
matter. The standard of our national life and our na- 
tional well-being is not to be measured or affected by 
them. 

Since the demand for one day of rest in seven is so evi- 
dent, since it is supported by every Church and society in- 
terested in the welfare of the laborer, it may be thought 
that a crusade in its favor is not greatly needed ; that vio- 



440 SUNDAY THE WORLD'S KEST DAY 

lations of it are not common. Such an estimate is far, 
very far, from the truth. It is a sad and depressing fact 
that loss of respect for the Lord's Day, the encroachments 
of industriaHsm, the avarice of the employers, the neces- 
sity of the laborer to accept what labor he can get, have 
resulted in extended violation of the Sunday law, and have 
made seven days' labor not uncommon in our United 
States. It is difficult to secure definite statistics, but those 
that we submit are sufficient to prove a condition which 
should rouse to sustained action everyone who has the in- 
terest of his country at heart. 

In the statistics submitted, it must be remembered that 
I speak only of those who have to work the full twelve 
hours on Sunday. The figures do not include those who 
work part of the Sunday. As late as the year 1913 in 140 
plants of the Iron and Steel industry, employing 25,014 
men, 6,914, or over 27% per cent., worked the full seven 
days of the week. The Bethlehem Steel strike of 1910 was 
caused by the demand of the employees for the Sunday 
rest. Of the entire force of 6,504, 43.5 per cent, labored 
on all seven days, twelve hours a day. At the end of the 
strike, Sunday rest was secured by means of a third shift, 
which gave every man two out of every three Sundays 
free. It is worthy of note that at the time the strike was 
declared, in the blast furnace department of this plant, 
the entire force of 255 men worked eighty-four hours in 
the week. An investigation was made in 1910, covering 
the iron and steel industry in New York State, showing 
that out of 38,000 blast furnace employees 33,000, or 85 
per cent., worked twelve hours of every one of the seven 
days. In the steel mills and rolling mills, out of 240,000 
men employed, 21 per cent labored seven days. In the ice 
industry in New York State, of 16,000 men, 65 per cent 
worked the full seven days. In the glucose and starch in- 
dustry, of 4,773 employees, 57 per cent. In the sugar in- 
dustry, 4,127 men, 95 per cent. Paper and wood pulp in- 
dustry, 75,000 employees, 21 per cent. 



INDUSTRIAL PROBLEMS 441 

In 1910, out of 335,800 members of the labor unions in 
the State of New York, 35,742, or more than one in every 
ten, worked seven days a week. 

In 1907 a joint committee of the Massachusetts Legisla- 
ture reported that 22,000 employees in sixteen trades la- 
bored the full seven days. In Allegheny County, Pennsyl- 
vania, statistics covering 1907 to 1908 showed that 13,000 
men, iron and steel workers, labored the full seven days. 
During the year 1914, 1,000 violations of the Sunday law 
were reported in the first district in New York. This in- 
cludes the city of New York and Long Island. How many 
men were affected by these one thousand violations of the 
law it was impossible to ascertain. 

In New York State for the year 1910, out of sixteen in- 
dustries, numbering 215,346 employees, 19.9 per cent had 
no Sunday rest. In the State of Massachusetts, 5 per 
cent of the entire population labored on all the seven days 
of the week. Minnesota in 1910 reported 98,558 of its la- 
borers working the full seven days — almost 5 per cent of 
the entire population. 

About ten years ago the well-known Presbyterian, Dr. 
Joseph Dunn Burrell, estimated that 3,145,000 toilers 
worked a full day every day in the week. If we take the 
smallest percentage that these statistics report, and apply 
it to all the states — a method which I think even more 
than fair — it means that over four and a half millions of 
our people at the present time labor on all seven days of 
the week. Such figures stagger us. They tell us of a 
great and far-reaching wrong which the Government of 
the country permits. In the light of such figures Senator 
Borah said: ''This Government is bound, in its own de- 
fense, for its citizenship and its life, to interpose between 
the strong and the weak and exert its influence both moral 
and legal to rescue its citizenship from such conditions. 
No man can meet the obligations and discharge the duties 
of citizenship in a free government who is broken in spirit 
and racked in body through such industrial peonage. Even 



442 SUNDAY THE WORLD'S REST DAY 

in the strength of his early manhood, he has not the op- 
portunity or time to prepare himself for the duties of cit- 
izenship, and before he has reached the prime of life under 
such conditions, sodden in mind and broken in health, he is 
cast off as a useless hulk — a burden and a curse to society 
and a menace to the Government. It is just as much the 
duty of the Government, when it can do so, to protect its 
citizens from such outrageous treatment as it is to protect 
a citizen from the burglar or the highwayman. Every one 
knows and every one is willing to discuss what the duty 
and obligations of the citizen are toward the Government. 
But one of the propositions which can no longer be post- 
poned in this country is : What is the duty of the Govern- 
ment toward the citizen? If these laws regulating the 
hours of labor come, therefore, they come not simply be- 
cause laboring mfen ask for them ; they come because con- 
ditions in the industrial world make it impossible to 
ignore that request." 

It is the duty of the Government to protect industry. 
Its far higher, and far more important duty, is to protect 
men. The Government should especially safeguard the 
rights of those who are not able to protect themselves. 
Neither by social nor political office, nor training, nor edu- 
cation, nor freedom of action is the laboring man able to 
protect himself. 

"It is the province of the state," wrote Leo XIII, *'to con- 
sult the common good and the more that is done for the 
benefit of the working classes by the general laws of the 
country, the less need will there be to seek for special 
means to relieve them. Justice, therefore, demands that 
the interests of the poorer classes should be carefully 
watched over by the administration, so that they who 
contribute so largely to the advantage of the community 
may themselves share in the benefits which they create — 
that being housed, clothed, and enabled to sustain life, 
they may find their existence less hard and more endurable. 
It follows that whatever shall appear to prove conducive to 



INDUSTRIAL PROBLEMS 443 

the well-being of those who work should obtain favorable 
consideration. Let it not be feared that solicitude of this 
kind will be harmful to any interest; on the contrary, it 
will be to the advantage of all ; for it cannot but be good 
for the commonwealth to shield from misery those on 
whom it so largely depends. 

"It is neither just nor humane so to grind men down 
with excessive labor as to stupefy their minds and wear 
out their bodies. Man's powers are limited, and beyond 
those limits he cannot go. His strength is developed and 
increased by use and exercise, but only on condition of due 
intermission and proper rest." 

The New York Supreme Court stated : "Laws protect- 
ing the citizen from overwork and requiring a general day 
of rest to restore his strength and preserve his health have 
an obvious connection with the public welfare." This 
opinion is repeated by the superior courts of every state 
and by the United States Supreme Court. It is known of 
all the civilized Vv^orld that unless a man may enjoy one day 
of rest in seven he rapidly deteriorates physically and 
mentally. 

The nations of Europe have as a rule recognized in civil 
law the principle of one day of rest in seven. In England 
the old Sunday lav/ of 1677, declaring Sunday a day of rest 
is still on the Statute Books, but it is not effective in secur- 
ing such a day for the laborer. The factory and work- 
shop act of 1901 forbids employment on Sunday of women 
and children in work-shop or factory. France passed a 
law requiring for the laborer one day of rest in seven in 
1906. It did not name Sunday as the day, but it is import- 
ant to note in view of what we will say later, that as a mat- 
ter of fact the rest day in France is Sunday. Holland has 
a rest law, but it admits of many exceptions. Germany 
recognizes Sunday as a day of rest, though it permits work 
during certain hours in the morning. In Norway labor in 
factories on Sunday is illegal. In 1906, Russia, by law, re- 
stricted labor in industrial plants. Austria limits labor 



444 SUNDAY THE WORLD'S REST DAY 

and commerce on Sunday. Since 1891, Hungary has had 
a Sunday rest law. Italy, in 1907, enacted a law forbid- 
ding labor on Sunday after twelve o'clock noon. In 1909, 
Spain adopted a law of Sunday rest. 

All the civilized nations of the world, therefore, recog- 
nize the principle of one day of rest in seven. 

Scientists, without exception, declare that uninter- 
rupted work for seven days for any period of time results 
in serious injury, and if continued, in permanent injury to 
the individual. Man's efficiency is not only not decreased, 
but actually increased by resting one day in seven. Evi- 
dence might be piled upon evidence to prove this, but it is 
quite unnecessary. He that estimates man's efficiency from 
the purely material and physical standpoint has no right to 
speak in humanity's welfare. To put it at its lowest — on 
a merely physical basis — all observers agree that even 
man's physical efficiency is impaired by continuous work. 
The most recent and most convincing proof of this is the 
experience of England in the manufacture of munitions of 
war. England at present is under as great a strain as she 
ever will know. She feels her life to be at stake. She 
must have abundant munitions. She forced all her labor- 
ing men to work as they never worked before. She 
forced them to work seven days in the week, and the situa- 
tion seemed to justify it. England has found — according 
to the London Times — that she secured a greater output 
when the men v/orked only six days of the week and rested 
on the seventh, than when they worked the full seven 
days. Rest is as necessary for the individual as food and 
drink. The rest of one day in seven is a necessity of man's 
nature. It requires little imagination to picture to what 
a machine continuous mechanical routine will reduce any 
man. Such slavery robs him of higher opportunity. It 
can scarcely be said that he is free — free to enjoy the life 
of a man, a husband, a father, a citizen. Take, for ex- 
ample, the employee in a steel mill called a ruffer. A 
ruffer must handle a billet (a bar of steel) weighing 54 



INDUSTRIAL PROBLEMS 445 

pounds, five times within one half a minute. He must con- 
tinue this operation for thirty minutes, which means the 
same motion 365 times in one half hour. He then rests 
for fifteen minutes. He is under the slavery of this rou- 
tine for twelve hours every day in the week. Such labor 
robs a man of the power to think, the power to enjoy the 
better and higher things of life. No laborers of our land 
should thus 

*'. . . in a brazen prison live, 
Where, in the sun's hot eye, 
With heads bent o'er their toil, they languidly 
Their lives to some unmeaning taskwork give. 
Dreaming of naught beyond their prison-wall, 
And as, year after year. 
Fresh products of their barren labour fall 
From their tired hands, and rest 
Never yet comes more near. 
Gloom settles slowly down over their breast; 
And while they try to stem 

The waves of mournful thought by which they are prest, 
Death in their prison reaches them, 
Unfreed, having seen nothing, still unblest." 

— Matthew Arnold, in "A Summer Night." 

No man ever knew development, either physical or in- 
tellectual, without a fixed period of rest. No nation ever 
knew greatness until it had incorporated belief in rest 
into its national consciousness. The greatest days of 
Greece were days when she knew how to rest ; how to take 
a holiday; how to enjoy. Cardinal Newman has given us 
a most graphic picture of the life of Athens in that time 
when she fitted herself to be the teacher of Europe. Plato 
required that the condition of the slave should be made 
compatible with the wants and claims of his higher nature 
though Plato did not even condemn slavery. The highest 
art of the Florentines was produced when the nation knew 
how to rest. Europe was civilized because the Benedictine 



446 SUNDAY THE WORLD^S REST DAY 

schools brought to the barbarians a knowledge of the value 
of rest. They taught them how to think, to possess, to 
enjoy. 

The misfortune of our land is that we have, as a people, 
denied the value of rest. Our wonderful success has lured 
us on, and there is danger that success v>^ill be our failure. 
It has caused us to regard big, material things ; to neglect 
smaller things out of sight, yet really more important. To 
apply the words of Carlyle, ''by habitually regarding la- 
bor for the abstract point of view and overlooking the per- 
sonality of the laborer, economics are led to leave out of 
account some of the considerations which must seriously 
affect the condition of the working man. ("Past and Pres- 
ent" — last book.) 

We have the opportunity of restoring to millions of toil- 
ers their natural right, and of giving to America one gift 
that will add to her greatness. The need is only too evi- 
dent. The highest courts of the land have upheld the law 
granting to the toiler one day of rest in seven. The same 
courts have decided that state legislature has the right to 
name that day. As we have quoted, the United States Su- 
preme Court in 1895 declared such to be the power of the 
legislature. The New York Court of Appeals has decided 
that the selection of the day is at the option of the legisla- 
ture. The Superior Courts of Pennsylvania and Illinois 
have uttered a Hke opinion. The law is upheld because it is 
a right exercise of the police power of the state to care for 
the physical and moral well-being of its citizens. It is 
necessary that such a day be a common day for only on 
this condition can such police power be intelligently exer- 
cised. If it be not a common day, there will be little oppor- 
tunity for real rest and recreation. The common day 
means opportunity for travel and relaxation, and a lessen- 
ing of expense. It means the enjoyment of one's family — 
the mother is free, the children are at home. It means the 
opportunity to associate with one's fellov/ citizens, for men 
to know one another. It means the opportunity to better 



INDUSTRIAL PROBLEMS 447 

oneself in education, by public concert, public museum, 
public playground. Moreover, in industry itself a common 
day will be inevitable. All employees will desire it. It 
will for economic reasons cost less to the operators. In 
fact, once the law of one day of rest in seven is enforced, 
employers will demand, as they have demanded, that it be 
a common day, and inevitably it will be Sunday, the first 
day of the week. From religious principles was born the 
principle of the day of rest. Our day of rest now is Sunday, 
and if we will only labor in the right way for legal enact- 
ment of a day of rest, we will buttress Sunday with 
stronger legal support than ever it had before. But we must 
ever bear in mind that it is necessary for us to work in line 
with the mind and intention of the civil law of our country. 
Any other line of action will be foolhardy and disastrous. 
The only law that will stand the ultimate test is a law 
founded on the police power of the state for the welfare 
and happiness of its citizens. We must be prepared further 
to admit what seems at first like a contradiction of our the- 
sis. Sunday as a day of rest, relaxation and enjoyment 
for the people means at once that certain men will have to 
labor on one Sunday out of every three. Our public gal- 
leries, our public parks, public gardens must be opened 
for the use and enjoyment of the worker and his family. 
Means of transportation must be furnished. This de- 
mands that the caretakers of such places, the motormen 
and conductors must be permitted to labor on one Sunday 
out of every three. 

Any law that would be upheld by the Civil Courts pre- 
supposes the opportunity and the means for the laborer to 
recreate. Certain industries owing to conditions of opera- 
tion, conditions of season, weather, etc., must necessarily 
be permitted to operate on Sundays. Those who refuse to 
give their support to a Sunday Rest Law, because it does 
not rn^ake Sunday a day of absolute rest for every one, 
v/ithout exception, are defeating their own purpose. They 
are unintentionally the greatest enemies of Sunday rest. 



448 SUNDAY THE WORLD'S REST DAY 

More than once their narrow tactics have defeated efficient 
labor legislation. Their attitude would lead one to sup- 
pose that man was made for the Sabbath ; Christ, the Di- 
vine Teacher, has told us that the Sabbath was made for 
man. 

The one great object for which we all ought to labor is 
to secure one day of rest in seven for every toiler ; to make 
that day Sunday ; to have such a law passed by every legis- 
lature in the United States, so that the national day of rest 
for all shall be Sunday. 

It is well to remember, however, that the enforcement of 
this law should be entrusted to the Department of Labor 
of the State. That department has the care of labor's in- 
terests. The Sunday Rest Law is primarily for the wel- 
fare of the laborer. It already has its commissioner, or- 
ganization and inspectors. Place in their hands the re- 
sponsibility of seeing that the law is observed and the law 
will be observed. To frame the Sunday Rest Law simply 
as a penal law without any special department to see to 
its enforcement will in the future, as in the past, make it 
in great measure a "dead letter." The recent New York 
Law, known as 8-a, is a good example of a Sunday Rest 
Law, so far as it goes, but it does not by any means go 
far enough. Secure a like, but improved and extended 
law in every state of the Union and we have practically a 
national day of rest and recreation. Once a week, for 
twenty-four hours, the country will cease from toil, and 
remember that the industrial and physical are not human- 
ity's horizon. Once a week families will be gathered to- 
gether for a reasonable while and the toiler will recognize 
something of his inheritance. Once a week men will be 
free to give that reverence and worship to God, their Cre- 
ator, and to His Divine Son, Jesus Christ, their Redeemer, 
which they are bound to give and which for them is the 
beginning of eternal life. 

Working thus wisely, prudently, zealously, uniting with 
one another and with every agency seeking the sam^ 



- INDUSTRIAL PROBLEMS 449 

object, we will secure Sunday rest for the toiler. We will 
remove what is now a disgrace to our country ; we will re- 
deem millions from industrial slavery, and go far towards 
restoring to them their human dignity. 



THE SUNDAY PROBLEM OF THE TOILER 

the problem of his intellectual and civil liberty 

Rev. Charles F. Thwing, D.D. 

The problem of the intellectual and civil liberty of the 
seven-day toiler is, in part, the same and, in part, not the 
same with the problem of the six-day toiler. 

To either, or to both, what is intellectual liberty ? It is 
freedom to learn and to enjoy the results of learning, 
freedom to see with the inner light, to compare, to relate 
fact to fact, to analyze principles, to classify truths, to in- 
fer conclusions, to think, to reason, to judge. Intellectual 
freedom represents the function of intellectual democracy. 
It stands for the right to use the forces, and to maintain 
the conditions, which tend to promote intellectual individ- 
uality. Among these forces and conditions are libraries, 
books, debates, conversations. It embodies the right to 
the fruits of intellectual labor, which fruits are largely 
found in a still further advance of intellectual liberty. It 
is a declaration of independence for an intellectual 4th of 
July lasting the year around, but with an improved inter- 
pretation, standing for intellectual interdependence. For 
no man liveth unto himself. Such independence is of inex- 
pressible worth. It is the first step in the stairway of 
personal and social development. Dependence is para- 
sitism. 

For achieving, holding, enjoying, such liberty, the seven- 
day toiler is limited. Man is one. His strength, unduly 
exhausted, his appreciations atrophied, his assimilating 
capacities weakened, in one respect, become exhausted. 



450 SUNDAY THE WORLD^S REST DAY 

atrophied' weakened in all respects. Exhaustion of body 
spells exhaustion of intellectual force. 

In our time, however, the intellectual liberty of the toiler 
is promoted by two great causes : 

1st. Unionism. In one sense unionism limits liberty. 
For the individual accepts the rules, the methods, the con- 
ditions, of the working brotherhood for his own methods 
and conditions. But, on the other hand, the liberty is en- 
larged. For the brotherhood mightier than any single 
member, strives to maintain his individuality against the 
decimations of exhaustion and seeks to enlarge his rela- 
tionships against the narrowing limitations of excessive 
toil. The enhanced intellectual freedom thus gained for 
him he may abuse, but, at all events, the union helps to 
secure it for his use. 

2nd. With unionism, as a force for gaining and holding 
intellectual freedom, are to be joined the new social pow- 
ers. These powers are found imbedded in, and emerging 
from, all community movements which are designed to 
promote the physical health and the moral well being of 
the individual and of society. They include all agencies 
which tend to transmute living into life, and to make both 
living and life of the highest worth. 

The civil liberty of the seven-day toiler is at once cause 
and result of his intellectual liberty. Civil liberty is the 
right to get, to hold, to use, one's person and one's prop- 
erty, or properties, as one wills. It represents life and 
the pursuit of happiness. With this right is to be united 
the similar right of every other individual. The single 
microcosm of liberty is to co-exist with the composite 
macrocosm of social liberty. If intellectual liberty is pri- 
marily individual and secondarily social, civil liberty 
is primarily social and secondarily individual. Civil lib- 
erty, of much worth in itself as an end, is of greater worth 
as a means or condition. It is somewhat like time. Lord 
Bacon says that time is no agent — it does nothing. All 
things are done in time. It is a condition^ not a force. 



INDUSTRIAL PROBLEMS 451 

Civil liberty is more a condition than a force. It may do 
nothing, or little. But, as without time, nothing is done, 
so, without civil liberty, nothing large and worthy is 
achieved in society or government. 

The worth of civil liberty is impaired by all those forces 
of modern industry which make each man a member and a 
small member, in a series of far reaching units ; — a mem- 
ber formed by members preceding, and a member with 
other members, helping to form similar succeeding units. 
Manufacturing, whether of boots or of boats, or of iron 
bars, is an illustration. The toiler, the man, is disinte- 
grated by all that tends to make the mechanic mechanical, 
and the industrious industrial. 

To increase the liberty, both intellectual, and civil, of 
the seven-day toiler, I venture to suggest, and of course 
briefly, four methods : 

1st. Enlargement and enrichment of the personaHty of 
the worker himself. He, this individual, is free. CiviHza- 
tion should make him its crown, not its victim. Enriched 
personality spells enlarged freedom. In such enriching 
religion, education, nature and literature are potent forces. 

2nd. Interpretation of industrial efficiency not simply 
in terms economic, but in terms human, rational, emo- 
tional, artistic, volitional, ethical, religious. 

3rd. Emiphasis on the institution of the family. The 
family should be restored to its proper place as the princi- 
pal social and civil unit. In the family the worker finds 
the best of all that which liberty represents. Through the 
family he is able at once to make the most forceful appeal 
to the best which society stands for, and to receive the 
richest off'erings which society can give. 

4th. The enforcing of laws assuring for each period of 
seven days, proper opportunity of rest and of worship for 
every son of man, who being such, is likewise a son of God. 
Let these lav/s, while allowing necessary and merciful 
labor, put a stop to all labor which is either unnecessary 
or designed chiefly to amuse. 



452 SUNDAY THE WORLD'S REST DAY 

THE SABBATH, THE GOD GIVEN OPPORTUNITY 

WHAT IS man's greatest NEED? 

By Rev. J. B. Davison 

Intimate acquaintance and union with God. A fish dies 
if kept out of the water. Man's body dies if kept out of 
the air. The soul dies if separated from God. Till Adam 
sinned, he was in the closest fellowship with God. God 
said to him, 'In the day that thou eatest of that tree thou 
shalt surely die." As soon as he sinned he was spiritually 
dead and so was afraid of God and fled from His presence. 
Christ said : '^Eternal life is to know Thee, the only true 
God, and Jesus Christ whom Thou hast sent," that is to 
have the most intimate possible acquaintance and union 
with God. 

HOW IS THIS ETERNAL LIFE SECURED? 

By absolute surrender to Him, seeking His forgiveness, 
and making His will the one rule of our life. By opening 
the door of our heart and letting Him in to control all life. 
This is the beginning, the babyhood of eternal life. 

HOW IS THIS LIFE TO GROW TO REAL MANHOOD? 

How is this new born babe in Christ to become a strong, 
living Christian ? By becoming more and more intimately 
acquainted with the Christ, knowing Him better and bet- 
ter, and breathing in more and more of His love that His 
wisdom may guide and His power protect and energize. 
How are we to secure, keep, and perfect this intimate ac- 
quaintance with God ? It takes much heart to heart inter- 
course to come into close, loving acquaintance with a 
human being. It takes much frequent intercourse to con- 
tinue and perfect that loving acquaintance. If a young 
man wishes to know a young lady intimately, he will de- 
sire to spend frequently hours with her in heart to heart 
converse. If husband and wife wish their love to continue 
and grow, they must have frequent seasons of heart to 



INDUSTRIAL PROBLEMS 453 

heart converse. But if one is continually to increase and 
perfect his loving acquaintance with the infinite eternal 
One, that he may have true, ever growing eternal life, fre- 
quent and long heart intercourse with Him is far more 
essential, as it must take much more intercourse to know 
intimately an infinite being than a finite one. 

HERE IS THE FUNDAMENTAL PURPOSE OF THE SABBATH 

God, knowing how essential it is to man's highest good 
that every human being have such frequent heart com- 
munion with Him, ordained the Holy Sabbath, one day in 
seven, to insure him this blessed opportunity for that 
heart communion. As soon as God created man He ceased 
from all creative work and gave Himself to the work of 
coming so close to man's inner life that He could trans- 
form him into His own likeness. He knew that when man 
is absorbed in the care for the welfare of his own and his 
family's bodies, he will not have sufficient time for the es- 
sential amount of such communion : so He set apart one 
day in seven for that special purpose. He sanctified that 
Day, that is, made it holy, which means devoted to God. 
He blessed it, that is ordained it to bring to each one of 
the human race who accepts it and keeps it holy all the 
blessings that His infinite love can devise. 

EVERY DIVINE LAW WAS DEVISED BY LOVE 

Because God is love He makes all His commands in love. 
He never made an arbitrary law. He never asked any 
being to do anything manly for His own pleasure, but 
always because doing it would bring the doer real blessing. 
This is especially true of His Sabbath law. Obeying it 
brings the greatest possible blessing, disobeying it the 
greatest curse. 

GOD EMPHASIZES ITS INFINITE VALUE 

It is the first law He gave to man. He gave it in Eden 
immediately after creation. He emphasized it by the 



454 SUNDAY THE WORLD^S REST DAY 

greatest Old Testament miracle, causing the manna that 
fell on the sixth day to keep well over the Sabbath, for 40 
years, over 2,000 times. Profaning the Sabbath was re- 
ferred to far more than any other sin as the cause of 
Israel's captivity. When Babylon had partly destroyed 
the nation and threatened its entire destruction, God 
through Jeremiah promised complete victory over Baby- 
lon and universal peace and prosperity to the whole nation 
on the one condition that they keep the Sabbath holy. Jer. 
17. After the captivity Nehemiah spoke of Sabbath break- 
ing as the cause of their captivity. Neh. 13:18. In his 
prophetic picture of the Christian church Isaiah gave Sab- 
bath keeping as the chief outward mark of the Christian. 
Is. 56. All this proves that God considers the Sabbath of 
supreme value, because essential to all Christian life. 

GOD MADE PHYSICAL LAWS TO HELP THE SOUL KEEP THE 

SABBATH 

Because God knew how impossible it is for the Sabbath 
to bring to man its rich blessings unless on that day he 
leaves out his ordinary work and pleasure-seeking. He 
forbade work and pleasure-seeking on the Sabbath, so that 
He might have sufficient time to come into man's soul and 
cleanse out all evil and strengthen every weakness. So 
also for the sake of man's soul, when He created his body. 
He made the nerves, brain cells, the muscles, and 
every drop of blood that they must have His appointed rest 
day or greatly suffer. So also when long before He made 
man He created the horse to be man's beast of burden, He 
caused its body to need the same rest day. Yea more, 
when, thousands of years before man's creation. He pre- 
pared and stored in the earth millions of tons of ore for 
man's use. He made it subject to the same law. Plainly 
God made man's body, horse, and tools thus to need rest 
one day in seven that he might be more likely to rest his 
soul in the presence, love, and communion with his heav- 
enly Father. 



INDUSTRIAL PROBLEMS 455 

THE SABBATH IN PUBLIC, AT HOME, IN PRIVATE 

1. In Public, Every parent and child whose health 
permits should be in the Sabbath school and at the morn- 
ing and evening preaching service every Sabbath, not as a 
form or ceremony, not to see or be seen, not merely be- 
cause it is duty, but because he longs to come as close as 
possible to God, to study His truth, to worship Him in 
prayer and song, and to help others to worship Him. 

2. At Home. It is still more important that in every 
home the Sabbath shall be so kept that to every parent, 
child, and servant it will be by far the holiest and happiest 
day of the week. Not only should they all join in family 
worship as they should do every day ; but they should give 
the afternoon to Bible study, song, reading of missionary 
stories and the like, and heart talks about Jesus and His 
love and care, so that each one will be drawn close to Jesus 
and filled with a deeper love and richer joy than is pos- 
sible on any other day. The future of the church and the 
nation depends in great degree on the home training of the 
youth of to-day. Children, not so brought up as to find the 
joy of Christ in keeping His day holy, are not likely to be- 
come earnest Christians or true citizens. How great a 
responsibility these facts lay on each parent so to train 
each child that he will love to keep the day holy. Any 
parent fails sadly who allows his child to attend Sunday 
ball games, picture shows, or other places of amusement, 
or gives Sabbath afternoons to entertainments or social 
visiting or automobile pleasure riding. 

3. In Private. It is absolutely essential to spiritual 
growth that, on each Sabbath each soul should have a long, 
intimate visit alone with his heavenly Father, longer than 
he will have time for, ordinarily, on week days. 

SOME RESULTS OF TRUE SABBATH-KEEPING 

One blessed result of true Sabbath-keeping is an increas- 
ing consciousness of the presence of the Christ all the 



456 SUNDAY THE WORLD^S REST DAY 

time, so that, in the busiest crowd on week days, we can 
ask His help and hear His loving reply. Our souls can be 
as conscious of His presence as of the presence of the dear- 
est human friend. His kind, loving words will comfort us 
in every trouble, strengthen us to bear every burden and 
encourage us to every duty. It will fill us with His peace 
and joy in every disappointment and suffering. This con- 
scious presence of the Christ gives rest first of all to the 
soul, then to the body. The little child rests far better in 
its mother's arms than in the arms of a stranger because 
love helps us to rest. The consciousness that God's loving 
arms are underneath and around us brings such rest to 
body and soul as nothing else can. A rightly spent Sab- 
bath fills the soul with such happiness, such fullness of 
joy, that one loses all desire for Sunday sports. Some 
moral, healthful amusements are needed on week days as 
interludes to fit for better work; but the joy that comes 
from that intimate communion with God which His Sab- 
bath provides, brings so much richer blessing that one 
cannot afford to let Sunday amusements crowd it out any 
more than he can afford to exchange a pound of gold for a 
pound of copper. 

According to I John 3 :2, seeing God makes us like Him ; 
so every Sabbath vision of God helps to transform us into 
His likeness and thus so to fill us with His love for the 
perishing that like Paul we will rejoice in any suffering 
whereby we may so fill up the measure of Christ's suffer- 
ing that it will win others of His children and bring the 
lost into His kingdom. We shall be enabled gladly to make 
any sacrifice in order to help others, either those near by 
or those in heathen lands, to know and to love our Saviour. 
It will cause us to live, not for pleasure, wealth, or earthly 
honor, but for the glory of Christ in the salvation of those 
for whom He died. It will increase our power in prayer. 
It will increase our strength to do God's work and to tri- 
umph in every effort to put down iniquity and to make 
Christ's reign universal. 



INDUSTRIAL PROBLEMS 457 

Every rightly spent Sabbath gives us a clearer vision of 
God. As Moses' vision of God when he met Him at the 
burning bush gave him power to deliver Israel from bond- 
age, so the visions we may receive each Sabbath may con- 
stantly increase our power to help on God's kingdom, win 
others to Christ, rescue any who are in temptation, 
strengthen other Christians for their life's work and 
make the social order of the community in which we dwell 
more completely Christian. 

CHRISTIAN WORLD-POWER 

THE lord's day, IN ITS INTERNATIONAL ASPECTS 

By Canon H. Bickersteth Ottley 

''If you would destroy this Christianity, you must first 
kill Sunday." In thus pointing to the institution of the 
Lord's Day as furnishing, for its assailants, the strate- 
gical key to the Citadel of Christianity, the astute and 
cynical statesman, Voltaire, to whom this remark is at- 
tributed, shows how accurately he discerned the issues 
that are involved in that great campaign for the honor of 
''our Lord and His day," which, in its present-day devel- 
opments, has inspired this Congress. 

History attests the soundness of the advice thus given 
to the Revolutionary Free-thinkers of France. In 1793, 
the National recognition of the Christian Religion was offi- 
cially proscribed; and no more effective means could be 
devised by the Republican Convention for publicly noti- 
fying its overthrow than the formal abolition of an insti- 
tution — "the Lord's Day" — which witnessed, as it ever 
must witness, to the sovereign claims of One whose au- 
thority they derided and blasphemed, and whose teaching 
they detested. "Sunday," therefore, was forthwith ex- 
punged from the "New Kalendar" of the French Republic. 
The "Decumane," or ten-day week, was substituted for the 
time-honoured seven-day week of Christendom, with its 



458 SUNDAY THE WORLD'S REST DAY 

merciful * 'time-limit" to human toil of the ''six working 
days" and its weekly festival of human freedom in Christ ; 
and the short-lived triumph of the forces of "the red fool- 
fury of the Seine" was fittingly inaugurated by enthroning 
the Goddess of Reason, in the person of Mile. Candeille 
from the Paris Opera, as the Incarnation of the New Pa- 
ganism, upon the altar of Notre Dame. 

Secularists and leaders of anti-Christian movements of 
a later date have always endorsed the warning thus af- 
forded by the terrors of the French Revolution. "It is 
upon the religious observance of Sunday that the Chris- 
tian Religion depends." The advice thus given to his com- 
rades by the late George Holyoake, a well-known secular- 
ist lecturer, at a meeting of London workingmen, may be 
taken as typical of convictions that are freely expressed 
by "Free-thinkers" and anarchical propagandists in many 
of the great cities both of Europe and America at the 
present day. 

The sentiments thus voiced by those who are frankly 
hostile to the Faith of Christendom are — by a significant 
coincidence— emphasized, also, from a directly opposite 
standpoint, by all the greatest and most far-seeing Chris- 
tian statesmen, social reformers, philanthropists, and 
religious leaders of the modern world. "The Christian 
Sunday," wrote the Lord Mayor of London to our Enghsh 
Primate in 1906, on the occasion of a memorable meeting 
which marked the first step toward the national movement 
which resulted in the formation of the Imperial Sunday 
Alliance, "has made our great Empire what it is." 

"Sunday," said the late Archbishop Temple, "is the one 
institution which holds all Christians together. . . . 
Its loss would be terrible. ... To give it up would be the 
straight road to surrendering Religion altogether." These 
are not the idle or hasty words of some irresponsible 
alarmist. Few men were better qualified than the great 
teacher and statesman who uttered them to measure the 
consequences — personal, domestic, social, economic, politi- 



INDUSTRIAL PROBLEMS 459 

cal, national — and, here and to-day, we may well add — in- 
ternational and worldwide consequences that depend upon 
the safeguarding, or the destruction, of the great institu- 
tion in defense of which — memorializing as it does all the 
central verities of the Christian religion — the members of 
this International Congress have been drawn together. 
Separated as we all are, in many lesser matters, by many 
lesser differences, we meet around this one cherished her- 
itage of our common Faith, and for the Honour of our one 
Lord, and His ''day" — as "One Body in Christ, and every 
one members one of another." 

It is, then, in full view of warnings that are endorsed 
by the witness of history and experience, not less, indeed 
(as it were easy to prove), than by the soundest conclu- 
sions of industrial and social reformers, and by the unani- 
mous evidence of our foremost physicians and physiolo- 
gists, that this Congress has been convened. 

The ultimate facts for which ''Sunday" stands, in hu- 
man life, are, in truth, of universal and perennial interest. 
They carry with them a message which, from generation 
to generation, is always "new," as well as "old." 

Based, historically, upon the bedrock of the facts in 
which Christianity itself found its origin ; deriving many 
of its features from another and still older institution — the 
Jewish Sabbath, which was itself the descendant of the 
primeval Rest-Day of an even more remote antiquity ; ap- 
propriating all that was of universal and permanent ob- 
ligation in each of these old-world ordinances; enriching 
and expanding the spiritual and physical benefits which 
each of these had conferred upon the toiling and sin-weary 
sons of men ; our Christian Sunday carries us, the men and 
women of to-day, back, through the corridors of history, 
not merely to the dawn of our own Christian civilization, 
but to the very cradle of the human race — even to the day 
when "The Heavens and the Earth were finished, and all 
the host of them." 

The divine "time-limit," "six days shalt thou labour," is 



460 SUNDAY THE WORLD'S REST DAY 

a Message of Mercy to all Mankind. It brings with it not 
only the germ of spiritual blessings which find their full 
expression in the Gospel of ''The First Day of the week," 
but, as our present-day labour-leaders are realizing more 
fully every day, it proclaims also an industrial principle of 
unspeakable value in its application to modern industrial 
and commercial conditions. 

It is thus that Sunday presents itself among the living 
actualities of this work-a-day world of twentieth century 
unrest. The leading conditions of human life — its weary 
round of ''Labour and Sorrow" — these things do not alter 
with the changing years ; they are permanent factors in 
the problem which each man, and every man, must 
solve; they carry with them that craving for Rest and 
Peace which the Gospel of the Christian Sunday alone can 
permanently satisfy. 

Sunday — the day itself — occurring once a week in ev- 
erybody's diary, representing the seventh part of every 
human life, must needs bulk largely, as a mere chrono- 
logical "item," in the personal concerns of every man, 
woman and child. And when the true meaning of "the 
Lord's Day" is adequately realized, it is not hard to see 
that to each of us Sunday stands for the "big" things of 
life, the "things that count," when "the day's work is 
done" — home, and rest, and love, sickness and sorrow, 
work and play, laughter and tears — and all those deep 
realities of Faith and Duty which teach us all, sooner or 
later, that "A Man's Life" "consisteth not in the abun- 
dance of the things which he possesseth." 

Sunday is the great leveller of the accidental distinc- 
tions of human experience. It proclaims each man's per- 
sonal dignity; it vindicates the claim of the humblest 
toiler, the most illiterate peasant, to be not less dear to the 
Heart of God than the man of rank, the millionaire, the 
most learned divine. To the humblest worker, by brain 
or hand, Sunday brings its gracious message of rest, re- 
newal, and immortahty — it inspires him with the best of 



INDUSTRIAL PROBLEMS 461 

all motives for efficient and conscientious work, by re- 
minding him that in virtue of his Christian birthright he 
is not a mere ''numeral" upon the roll-call of the em- 
ployees; he is something more than a ''hand'' or a "ma- 
chine" — he is a Man, with a "living soul." 

Viewed, therefore, in relation to the ultim^ate evangeliza- 
tion of the world, Sunday bears witness to man's need of 
God, It stands, in the life of each individual, and in the 
collective hf e of Nations, for the Soul of the World. 

It is this profound correspondence of all that Sunday 
means, in its international relations, with the "bottom 
facts" — the great realities of human nature, that lends to 
the task of safeguarding, in every Christian country, and 
for all classes of the community, the opportunity for its 
due observance, not merely as a "weekly rest day" from 
physical toil, but as "the Lord's Day" of freedom for the 
homage that man owes to his Creator, its special import- 
ance. Touching, as it does, the heart of many of the 
most urgent social and industrial problems of the modern 
world, and contributing, both to these problems and to all 
its spiritual enigmas and its moral pains, the only perma- 
nent key to their solution, Sunday, the true "weekly rest 
day" for a Christian people, is with us still, to cherish and 
to defend, as it was with our fathers before us, "and in 
the old time before them"; be it ours to hand it down, 
unimpaired, to "our children after us." 

We are here, in this International Congress, held in con- 
nection with the world's commemoration of the opening up 
of a new waterway for uniting the nations, to claim, for 
the institution of the Lord's Day, that it stands for East 
and West, from pole to pole, from century to century, as 
the Covenanted Sign and Symbol, for all the nations upon 
earth, of the ultimate "world-power" of Jesus Christ. 

Where, if not here, and when, if not at a time when 
Christian hearts in every part of the world are sickened 
and appalled at the awful contrast between the Gospel 
message of human brotherhood in Christ and the dread 



462 SUNDAY THE WORLD^S REST DAY 

actualities of the great war — a contrast, the full signifi- 
cance of which stands openly proclaimed, week by week, 
by the silent witness of the Lord's Day — may we venture 
to insist upon this inspiring aspect of the great campaign 
which has occasioned this Congress? The "Gospel of 
Peace," as memorialized by the institution which is re- 
vered and honoured, in normal times, by millions of those, 
friends and foes alike, who are, for the moment, belliger- 
ents, is indeed appealing, at this time, to countless broken 
hearts that are turning, everywhere, under the stern but 
merciful discipline of the war, to "the Lord of the Sab- 
bath" as the "Desire of the Nations," the only one true 
peace-maker and rest-giver for a war-weary and restless 
world. 

Let me end this unworthy outline of this great theme by 
the words in which an American writer pays tribute to the 
"world-power" of our Divine Lord, as proclaimed by the in- 
stitution of Sunday : "Of all the phenomena which exhibit 
the loyalty and affinity of Christians, what," he asks, "can 
compare in significance or in influence with that institu- 
tion which every week begins to bear the Lord's Name 
in the far-off Pacific, awakens believers in Japan, in Aus- 
tralasia, in China, and on through every meridian in Asia, 
in Europe, in Africa, and in America, away to the island 
kingdom of Hawaii, and beyond, until it ceases in the sea 
where it began — calling the whole Christian host of every 
nation and language and race, under the whole circuit of 
the sun, to that Day's common united Worship of Jesus, 
the Lord?"* 

ONE DAY IN SEVEN FOR INDUSTRIAL WORKERS 

By Rev. Charles S. Macfarland, Ph.D. 

"Six days shalt thou labor." Our modern industry has 
repudiated the commandment, while modern society has 

* From "Eight Studies of the Lord's Day" ( by an Anonymous writer ) , 
published by Houghton, Mifflin & Co., Boston, 1885. 



INDUSTRIAL PROBLEMS 463 

given its consent. In December, 1908, the Federal Council 
of the Churches of Christ in America, in session at Phila- 
delphia, declared that "the churches must stand — for a re- 
lease from employment one day in seven." This was an 
effort to bring society up to a serious reconsideration of 
one of the ten commandments which, when observed, had 
vindicated its ine3timable economic and moral value to the 
social order for several thousand years. 

Our campaign began with an investigation by the 
Commission on the Church and Social Service, in 
the steel industry in the early part of 1910. It 
was not intended that the report of this investigation 
should be in any way invidious. It was simply presented 
as a concrete illustration to make clear a generally increas- 
ing and alarming situation. 

During the past two years the Commission, acting 
through the denominational social service secretaries and 
departments, has organized a committee, distributed 
amiong the various states, numbering in all about six hun- 
dred church leaders and social leaders, and entered into 
arrangements with the American Association for Labor 
Legislation, which was arranging to prepare legislative 
measures for the various states, the Committee of the 
Commission of the Church and Social Service caring for 
the moral forces of the campaign, the legislative aspects 
being left to the Association for Labor Legislation. 

A moral awakening on the question has, in varying 
measure, been produced or deepened by the various state 
committees. 

In several communities Federations of Churches and 
local Social Service Committees have taken up their local 
situations, with effectiveness according to their measure 
of earnestness. 

In a considerable number of instances employers of la- 
bor have been known to take voluntary action reducing or 
abolishing seven day labor, and since the report of the 
Commission relative to the steel industry a considerable 



464 SUNDAY THE WORLD'S REST DAY 

and increasing improvement has taken place in that in- 
dustry. 

The following review, however, indicates that the situa- 
tion was far more serious than was realized and that this 
evil has as yet been only slightly mitigated, although it 
would appear that the previous reckless increase in seven 
day labor has been halted by the campaign. 

The American Federation of Labor at Atlanta, Novem- 
ber, 1911, passed the following resolution, introduced by 
John B. Lennon, a member of this Commission : 

"FT/^ereas, The Federal Council Commission on the 
Church and Social Service is undertaking a nation-wide 
campaign to secure for all industrial workers one day's 
rest in seven ; and 

''Whereas, The American Federation of Labor is un- 
qualifiedly on record for the same for many years, and has 
been efficiently working to that end ; therefore, be it 

"Resolved, That we heartily appreciate the co-operation 
of the ''Commission on the Church and Social Service" to 
the end of securing the one day's rest in seven, and pledge 
to the Commission, and to all others who may assist in this 
work, our hearty and earnest assistance." 

The organizations of labor are to be credited with the 
initiation of this great moral reform in industry and with 
great influence in creating sentiment long before this Com- 
mission was appointed. The Commission has worked with 
them on this as on other matters of mutual concern and 
interest. 

At the same Convention, Rev. Charles S. Macfarland 
addressed the Convention as a fraternal delegate from the 
Federal Council, and held a conference with the leading 
representatives of Unions, including the Steel Workers, 
Bakers, Restaurant Workers, Trolley men, Postal Service 
employes, and about twenty other bodies affected by seven 
day labor, and the plans of the Commission were heartily 
endorsed by these representatives on behalf of hundreds of 
thousands of workers. 



INDUSTRIAL PROBLEMS 465 

It is believed that the influence of the churches has 
brought about some improvement. The Federal Council 
investigators at South Bethlehem, Pa., in 1910, reported 
as follows : 

''Beyond, and intensifying, the evils of a tv/elve-hour 
day is the existence in many departments of a seven-day 
week. The United States Labor Bureau showed twenty- 
eight per cent, of all employes working reg"ularly seven 
days in the week; in addition were those who worked on 
Sundays irregularly as overtime. The total number work- 
ing on seven days in a week, both regularly and as over- 
time, in January, v/as 4,041, or 43 per cent. 

"With respect to both the twelve-hour day and the 
seven-day week, the Bethlehem custom is very sim.ilar to 
that in the Pittsburgh mills. The proportion of regular 
twelve-hour workmen is considerably greater am.ong the 
employes of the steel com.panies in Pittsburgh, owing to 
the fact that the plants there are steel roiling mills exclu- 
sively, where the work is continuous. At Bethlehem there 
are very large machine shops, where the work is not neces- 
sarily continuous. The machinists were the regular ten- 
hour men at Bethlehem. 

"As to Sunday work, however, the Bethlehem situation 
is worse than that found in the Pittsburgh steel mills in 
1907-8 by the Pittsburgh Survey. There twenty per cent. 
were estimated as seven-day workmen, but in Bethlehem 
the percentage runs from twenty-eight to forty-three. 

"It was claimed by the manager of the Bethlehem plant 
that practically only necessary v/ork has been done on Sun- 
day ; that in January the excess of Sunday work over abso- 
lute necessity was about tv\^o per cent. But it appears from 
the Labor Bureau Report that rolling mills and open hearth 
furnaces were operated on seven days in every week in 
January in Bethlehem. In Pittsburgh in 1907-8 there was 
a full twenty-four-hour stop for rolling mills each Sunday, 
and open hearth furnaces were not operated from Satur- 
day night until Sunday morning, and then a full crew was 
not needed until Sunday noon or later. 

"But in Bethlehem these departments called out prac- 



466 SUNDAY THE WORLD^S REST DAY 

tically their full crews in January seven days and seven 
nights a week. Nothing in the company's statements or 
payrolls, as furnished the Bureau of Labor, showed that 
there was any shutdown or let up for twelve or twenty- 
four hours by the men in these departments. It is gener- 
ally conceded that for technical reasons blast furnaces 
cannot be shut dovv^n on Sunday, but rolling mills and open 
hearth furnaces can be and generally are shut down. 

"It has been claimed by the management that Sunday 
and overtime work is, in some departments at least, op- 
tional with the men. This is denied by the workmen, and 
it is obvious that in a great corporation, where there can- 
not be the close personal touch between management and 
men, details are in the hands of foremen. With the ne- 
cessity upon these foremen of getting the output desired 
by their superiors and the lure of a bonus before them, 
they can hardly be expected to leave the matter of over- 
time entirely optional. That it is not so left, and that men 
are either discriminated against or discharged if they re- 
fuse to work overtime or on Sundays is commonly known 
in Bethlehem. As already pointed out, it was a case of 
this kind that precipitated the strike. 

''At Bethlehem, as in Pittsburgh and throughout the 
country, the blast furnaces are operated continuously 
seven days and seven nights a week. Adjustment of the 
working schedule which would allow every man on such 
crews one day off a week was recently advocated by W. B. 
Dickson, Vice-President of the United States Steel Corpo- 
ration, at a meeting of the Iron and Steel Corporation, 
at a meeting of the Iron and Steel Institute in New York, 
and, according to the newspaper reports, was supported by 
other practical steel men, Mr. Schwab among them. 

''At present, every time the day and night shift turn 
about, these seven-day workers are required to put in a 
long turn of twenty-four consecutive hours of labor." 

Since the above report conditions in the steel industry 
have made some improvement, but this is trivial when we 
come to consider the whole sad situation. 

For the statements of fact embodied in this paper I am 



INDUSTRIAL PROBLEMS 467 

mainly indebted to John A. Fitch, to whose earnestness is 
due much of the present moral sentiment on this matter. 

The insidious growth of this great evil is partly due to 
the fact that it has been so gradual as to escape public 
realization. But when this has been said it must further 
be admitted that the public conscience has become per- 
verted. Doubtless both of these reasons may be alleged 
for the present situation. 

In a report by the Federal Bureau of Labor, based on an 
investigation conducted in 1910 and covering 173,000 em- 
ployees in blast furnaces, steel works and rolling mills in 
the United States, it was stated that 50,000 men, twenty- 
nine per cent, of the whole number considered, were work- 
ing seven days a week. Twenty per cent, worked not only 
seven days a week, but twelve hours each day, and forty- 
three per cent, worked twelve hours a day for six days a 
week or more. The amount of seven day work has been 
modified considerably since that report was made, but the 
twelve-hour day remains unchanged. 

These figures did not include the Bethlehem Steel Com- 
pany, which had been the subject of a separate investiga- 
tion earlier in 1910. The figures published in that report 
applied to January, 1910. Out of 9,184 men on the payroll, 
2,628 worked seven days a week. Of these, 79 m,en 
worked over 13 hours a day, three worked just 13 hours, 
three worked tvv^elve hours and forty-five minutes, and 
2,322 worked twelve hours a day. In addition to these, 
2,233 men worked twelve hours a day for six days in the 
week and there was a total of 4,725 men, fifty-one per 
cent, of the entire payroll, who worked twelve hours a day 
six or seven days a week. These were the regular sched- 
ules. Overtime applied, however, with regard to a large 
number of the employees, so that when ail were included 
who were working seven days a week in that month, the 
total reached 4,041, forty-three per cent, of the entire pay- 
roll. 

No other continuous industry has been studied so care- 



468 SUNDAY THE WORLD'S REST DAY 

fully as steel. But there are figures, although of a more 
general nature, which throw considerable light upon the 
extent of such industries. In 1907 a special committee of 
the Massachusetts legislature made an investigation in 
order to determine the number of persons engaged in sev- 
en-day labor. They did not take an industrial census and 
they did not include factories, but after a considerable 
amount of investigation they estimated that there were 
221,985 persons working seven days a week in the state of 
Massachusetts. This represented over seven per cent, of 
the total population of the state. 

In the state of New York an inquiry was sent out by the 
State Department of Labor in 1910 to the secretaries of 
trade unions asking them to report the amount of seven- 
day labor among their members. Replies were received 
from unions having an aggregate membership of over 
300,000, which is over 26 per cent, of the wage-earners of 
the state. Of this number it was reported that 35,742 
worked at their regular employment seven days in the 
week. This, it will be noted, is nearly twelve per cent. If 
such a percentage obtains as to union labor, it is natural to 
presume that a much higher percentage would apply in 
the case of non-union labor. 

In 1910 the Minnesota State Bureau of Labor reported 
that in various trades, occupations and industries in that 
state there were 98,558 people engaged in seven-day labor. 
This was about five per cent, of the population of the state. 
In Massachusetts the estimated percentage, excluding fac- 
tory labor, was over nine per cent. It is not surprising 
that the more densely populated state of Massachusetts, 
with its larger cities and greater mileage of steam and 
electric railroads, should have a larger percentage of sev- 
en-day labor than semi-agricultural Minnesota. It would 
be fair to assume that that percentage would be nearer 
the correct one for the manufacturing states than Minne- 
sota's figures. If, however, we take five per cent, as the 
proportion for the entire country, industrial as well as 



INDUSTRIAL PROBLEMS 469 

non-industrial centres, we should have a total of over 
4,500,000 people engaged in seven-day labor. 

That indicates something as to the enormity of this 
evil. It ought not to require further demonstration that 
there is need not only of a study of this problem but of 
immediate relief. It should be kept in mind that there are 
two forms of continuous industries : those that for any 
reason are operated seven days a week, whether day and 
night or not, and those that are operated day and night, 
whether for seven days a week or not. In other words, 
there are many continuous industries operating 24 hours 
a day for six days and shutting down over Sunday. That 
is, properly speaking, a continuous industry. There are 
other industries operating only in the day time but not 
closing on Sundays. These also are continuous industries. 
It is, of course, unnecessary to add that there are also in- 
dustries operating day and night and seven days a week. 
It is possible to solve the problem of the continuous indus- 
tries so far as their working schedules now afford hard- 
ship and injustice. The solution involves not only one day 
of rest in seven for the continuous seven-day industries 
but an eight-hour day for the continuous day and night in- 
dustries. We cannot regard either one of these reforms as 
more than a half solution standing by itself. 

We may well consider what foreign countries have done 
in the way of meeting this same problem which exists not 
less in Europe than in America. England, beyond passing 
a law requiring a weekly half -holiday for mercantile estab- 
lishments, has done very little in the way of legislation to 
provide for periods of rest. Yet the principle of rest per- 
iods is more firmly entrenched in England, probably, than 
in any other country in the world. This involves not Sun- 
day rest alone, but a Saturday afternoon half -holiday as 
well. To what extent this may be due to the labor unions, 
which in some of the continuous industries in Great Brit- 
ain are very strong, we are not informed. That they have 
had a great influence in the proper solution of the ques- 



470 SUNDAY THE WORLD'S REST DAY 

tion of the continuous industries, however, there is no 
doubt. 

The continuous industry problem cannot possibly be 
solved until two adjustments have been made. There 
must be one day of rest in seven, but where an industry 
operates day and night, as well as seven days a week, there 
must also be three shifts of workers in the twenty-four 
hours, giving a period of employment of eight hours each. 
In the steel industry of Great Britain, which is one of the 
most important of their continuous industries, just as is 
the case in the United States, union agreements have been 
so worked out that a full half of the steel workers of the 
United Kingdom are to-day working in three shifts of 
eight hours each. Practically all of the blast furnaces of 
the North of England are on the eight-hour basis. The tin 
industry has entirely gone to the three shift principle, and 
the open-hearth steel furnaces of South Wales, and to 
some extent of the North of England also, are to-day, on 
account of union agreements, working eight hours. 

In Germany neither the unions nor the law have come 
to any great extent to the defense of the workers in the 
steel industry. In fact, the situation with them is very 
similar to that in the United States. The workmen in the 
steel mills are on duty twelve hours a day and in the de- 
partments continuous through the week through technical 
necessity, such as blast furnaces, the workmen are em- 
ployed seven days a week. The law, however, in Germany 
requires that in any work-day of twelve hours there shall 
be at least two hours rest for meals, so the actual labor 
period is not over ten hours. Some agitation has arisen in 
Germany for a law requiring an eight-hour day, but as yet 
no serious consideration has been given to it by the legisla- 
tive bodies. 

In other countries, however, legislation has been re- 
sorted to definitely with the idea of affording some relief 
to the workers in the continuous seven-day industries. In 
France and Italy these laws are the most complete. In 



INDUSTRIAL PROBLEMS 471 

those countries the law requires that Sunday shall be the 
day of rest. It then proceeds to enumerate by very care- 
ful definitions the industries which are for one reason or 
another necessarily continuous. It permits those indus- 
tries to operate seven days a week but requires that the 
working force shall be so adjusted that no employe shall 
be required to work more than six days in any week. In 
order to make this effective, the law provides that the em- 
ployer may grant a rest day at any time during the week 
and allow his employes a day off by rotation. 

While this law is farthest reaching and broadest in 
these two countries, the same principle has been enacted 
into law in a dozen different states of Europe. The sim- 
ple principle is that for the requirement of labor on Sun- 
day there shall be some compensating period of rest. Laws 
embodying this principle have been put upon the statute 
books of countries not only in Europe but in all parts of 
the world. These countries include Argentine Republic, 
Austria, Bosnia, Herzegovina, Belgium, British India, 
Canada, Cape of Good Hope, Chili, Denmark, France, Ger- 
many, Italy, Portugal, Roumania, Spain, the federal gov- 
ernment of Switzerland, and seven cantons of Switzerland. 

In the United States several things have happened 
which may lend some encouragement to those who hope 
to see a solution of the continuous industry problem on the 
right lines. No legislation on this subject can be so ef- 
fective or so desirable as voluntary action on the part of 
the people involved in those industries. No statutory reg- 
ulation is so likely to be enforced as a regulation agreed 
upon by operators or in conference between operators and 
employes. So it is a cheerful sign that the lead smelters 
of Colorado, Montana, Nevada and Utah, almost without 
exception, continuous seven-day industries as they are, 
operate with three shifts of men working eight hours 
each. That is a long step forward, even though they do 
not as yet provide for one day of rest in seven. The vast 
majority of the paper mills of New York and New England 



472 SUNDAY THE WORLD'S REST DAY 

have adopted the eight-hour day. The Sharon Steel Hoop 
Company of Sharon, Pennsylvania, since 1904 has had an 
eight-hour day on its rolling mills. The Cambria Steel 
Company of Johnstown, Pennsylvania, has an eight-hour 
day in many of its departments which are operated contin- 
uously day and night for six days. In Granite City, Illi- 
nois, the Commonwealth Steel Com.pany, operating a large 
steel foundry, has adopted, Vv^ith results satisfactory to 
itself and to the m.en, an eight-hour day in its open hearth 
department. 

For more than a year the United States Steel Corpora- 
tion has had a standing rule that there shall be a day of 
rest for every man in the employ of the Corporation. This 
has been made possible by increasing the working force in 
the company's seven-day departments so that there shall 
be enough workers to man the plant, while one-sixth of 
the force on each day of the week is idle. The same rule, 
with modifications, has been adopted by the Lackawanna 
Steel Company and some of the other independent com- 
panies. The American Telegraph and Telephone Com- 
pany has had this rule in force for half a dozen years with 
most satisfactory results. 

These are encouraging things, but they are only the be- 
ginning, and the number of men affected is as a drop in the 
bucket in comparison with those who are still working in 
the various continuous industries of this country and have 
no hope of relief in either of the ways suggested, through 
a rest day or through an eight-hour shift. The railroads 
have made no movement in the direction of providing a 
rest day for their employees, and the street car companies 
have done so only in so far as they have been compelled 
by contracts with the union. In addition to these great 
industries employing hundreds of thousands of men seven 
days in every week there are countless numbers of smaller 
industries and occupations not usually called industries, 
such as restaurants and hotels, barber shops, dairies and 
ice companies, where the employes are regularly on duty 



INDUSTRIAL PROBLEMS 473 

without a day of rest and whose members in the aggregate 
reach many hundreds of thousands. 

So, however desirable voluntary action may be, however 
preferable to legislation the willingness of employers to 
make voluntary agreement or voluntarily to offer their 
employes relief from the depressing and burdensome ef- 
fects of continuous toil, it has not been sufficient to justify 
the hope that the problem will settle itself in that way. 
The only recourse that a humane and socially minded pub- 
lic can have in such a case is to the law making body. It 
is desirable and necessary that laws shall be enacted re- 
quiring an eight-hour shift in the industries continuous 
day and night and requiring one day of rest in seven for 
the industries operating seven days in the week. For how- 
ever desirable continuous industries may be — and they are 
not only desirable but absolutely essential to the comfort 
and even the very existence of many thousands of people — 
we cannot have continuous workmen. Neither can we 
have good citizens unless we see to it that they have op- 
portunity to rest during a sufficiently long period and with 
a sufficient degree of frequency as to enable them to main- 
tain the strength and vigor of their bodies. 

Said the Court of Appeals of the state of New York in 
People vs. Havnor (149 New York 195) : "It is to the in- 
terest of the state to have strong, robust, healthy citizens, 
capable of support, of bearing arms, and of adding to the 
resources of the country. Laws to effect this purpose by 
protecting the citizen from overwork, and requiring a gen- 
eral day of rest to restore his strength and preserve his 
health have an obvious connection with the public wel- 
fare." 

So far as the eight-hour day is concerned, there are 
practical difficulties in the way, for the courts have held 
that the hours of labor of adult males may not be regu- 
lated by law unless there is some special and compelling 
reason for interfering in such a manner with their free- 
dom of contract. To be sure, the courts have ruled that 



474 SUNDAY THE WORLD'S REST DAY 

under certain circumstances the hours of labor of grown 
men may be regulated; for example, in railway employ- 
ment. But the reason for this restriction upon the liberty 
of the citizen is in order to protect the public from the dan- 
ger of accident that might ensue if overworked and over- 
tired men were permitted to control the operation of the 
trains. 

Again, the courts have held that laws regulating hours 
of labor in mines and smelters were valid laws on account 
of the peculiar risk incurred by the employe in breathing 
dangerous fumes and gases. Those industries were held 
to be sufficiently dangerous to make it permissible for 
the legislature to limit hours of labor in order to pro- 
tect the health of the employees. On the other hand, it is 
scarcely necessary to call attention to the fact that the 
Supreme Court of the United States in the case of Lochner 
vs. New York held that it was not competent for the legis- 
lature of New York to regulate the hours of labor of 
bakers. 

Yet we may be fairly sanguine as to the attitude that 
the courts might take if a law were passed requiring that 
in the continuous industries a man should not be permitted 
to work more than eight hours a day. It is evident from 
the opinion of the court in Holden vs. Hardy that it was 
made clear in arguments and briefs submitted in that case 
that there is a danger attendant upon underground mining 
and the operation of smelters. The court was so im- 
pressed by the evidence presented that they felt that the 
legislature was justified in making an exception of the 
employees in those industries and giving them the pro- 
tection that they needed. Apparently it was not made 
equally clear in the bakers' case that there was peculiar 
danger to the health in that industry. For when the Court 
of Appeals of the state of New York, by a majority of one, 
rendered a decision in favor of the law, one of the dissent- 
ing judges took occasion to remark that it would indeed 
cause surprise among the housewives of the nation to 



INDUSTRIAL PROBLEMS 475 

learn that the baking of bread, an industry that they and 
their mothers and grandmothers had been carrying on in 
their kitchens, had suddenly become a dangerous industry 
requiring the protection of the law. Apparently it could 
not have been made clear to this judge that a modern bake 
shop such as found in our great cities to-day — often in cel- 
lars with no means of ventilation and where the heat is 
intense, where men are required to work often seven days 
a week and long hours of labor every day — that the bak- 
ing of bread under such circumstances is a different thing 
from the baking done by the average housewife in her 
kitchen. 

The courts were not inclined to view with favor laws 
regulating hours of labor for women until briefs were sub- 
mitted that really discussed the merits of the case instead 
of citing precedents and legal opinions of a former gener- 
ation. The Supreme Court of the state of Illinois, in 1894, 
held that the hours of labor of women could not legally 
be regulated, but in 1910, when the experience of the 
world regarding women in industry was placed before the 
court, and it was given an opportunity to see what the 
hygienic reasons are for demanding such legislation, it 
reversed its earlier opinion and held that it was a wise, 
humanitarian and necessary measure to place limit upon 
the number of hours per day that women in the state of 
Illinois may be permitted to work. 

With these facts before us, is it too great a stretch of 
the imagination to hope that we may place upon the 
statute books of our states laws requiring that the men 
employed in industries which operate day and night, twen- 
ty-four hours in the day, shall not be permitted to work 
more than eight in the twenty-four ? Is it too much to ex- 
pect when we go before a court to argue that such a limita- 
tion is reasonable and just under the police power of the 
state in order to protect its citizens from the debasing ef- 
fects of twelve hours a day labor, that we shall be able to 
convince the court of the reasonableness of our claim ? Is 



476 SUNDAY THE WORLD'S REST DAY 

there not justice in the classification which separates the 
men working in the continuous industries from those in- 
dustries which are not continuous and which, therefore, 
may be so adjusted as to hmit the hours of labor without 
endangering the process or the product by stopping the 
plant ? When the difference is made clear between the con- 
ditions in the industries which operate only by day and so 
may be limited to ten hours, eight hours, or even six hours 
at the will of those engaged in it, and the continuous in- 
dustries where the operation of the plant cannot be limited 
at all — we may reasonably expect that the courts of our 
land will not be inclined to resort to petty quibbles over 
freedom of contract any more than they have been in the 
case of workers in mines and smelters. 

Already, the legislative bodies have begun to recognize 
the necessity of such regulation. Montana has a law re- 
quiring an eight-hour day for hoisting engineers. This 
limitation is to apply only where the mine is operated six- 
teen hours or more per day. When that is the case, the 
engineers shall not be required to work more than eight 
hours in twenty-four. The principle has been recognized 
by Congress in the case of railroad telegraphers. The fed- 
eral law fixes a maximum of thirteen hours a day for 
railroad telegraphers employed in offices open only in the 
day time, evidently recognizing that since the office is to 
be closed for the night anyway, it is conceivable that it 
may close at such a time as to give the operators even less 
than a thirteen-hour day. But the maximum is nine hours 
in offices open day and night. 

In spite of these encouraging signs, however, we recog- 
nize that the difficulties to be surmounted before it shall 
become judicially recognized that it is permissible to reg- 
ulate hours of labor for men are very great. The other 
regulation which must be made before the problem of the 
continuous industry may be solved is fortunately of a 
simpler nature. From the year 1811 to 1909, inclusive, 
there were at least seventy-one cases brought before su- 



INDUSTRIAL PROBLEMS 477 

preme courts of the states and of the United States where 
the question of the constitutionahty of Sunday legislation 
was an issue. The Sunday laws, of course, were enacted 
at an early day before our industries had grown so great 
as to require protection for labor, and they were desig- 
nated by religiously-minded people to protect the Sab- 
bath from desecration. In all of these seventy-one cases, 
except one, the constitutionality of the Sunday laws was 
affirmed. But the grounds upon which this decision was 
made are of vital significance. From 1866 to 1909, forty- 
six such cases were decided. The grounds of the approval 
of those laws as given by the courts were not the pro- 
tection of the Sabbath, they were not the prevention of 
the desecration of the day, they were not the protection of 
religious institutions; but with a unanimity almost com- 
plete they rest their decision as to the validity of those 
laws upon the power and duty of the state to protect its 
citizens from overwork. Again and again, in the strong- 
est of terms, the courts have declared their abhorrence of 
the idea that men may be permitted to work without a day 
of rest. Consequently, it seems fair to assume that if 
laws were enacted requiring one day of rest in seven the 
courts would still recognize, as they have before, the ne- 
cessity of a day of rest and will not be deterred from ap- 
proving the law on the ground that the rest day may not 
happen always to fall on the Christian Sabbath. This is 
fairly clear and it seems also a reasonable thing that the 
courts which have in such explicit terms expressed their 
abhorrence of the lack of an adequate weekly rest period 
will, when the facts are fully placed before them, find that 
the lack of an adequate daily rest period is equally abhor- 
rent. 

The time, then, appears to be ripe to secure legislation 
that will protect these continuous workers. On account of 
the comparatively simpler problem that is involved in the 
securing of a day of rest, that is the first thing to be taken 
up and fought for. But immediately after having gotten 



478 SUNDAY THE WORLD^S REST DAY 

that under way, we should be false to the principles for 
which we profess to stand if we should not also take up the 
other line of action and work steadily and consistently 
for a legal limit of eight hours in the continuous indus- 
tries. 

The attitude of the Federal Council on the question of 
relationship between Sabbath observance and the seven- 
day working week seems sensible and sane, namely, that 
every worker should be given one day's rest in seven and 
that that one day should always be Sunday when prac- 
ticable. 

The Commission on the Church and Social Service has 
taken the attitude that so far as possible the establish- 
ment of one day in seven shall be a voluntary joint ar- 
rangement between employer and employed. It is a clear 
moral demand. So far as the Church is concerned, it is 
also a religious duty. It is the simple answer to the ques- 
tion of Jesus, ''How much better is a man than a sheep V 
It is in large measure the fulfillment of his declaration that 
the Sabbath was made for man. The entire question, how- 
ever, is complicated with the problem of the hours for toil. 
The campaign for one day in seven also has a very direct 
bearing upon that of Sunday observance because an in- 
dustrial requirement of this nature would naturally lead 
to the granting of Sunday as the day of rest, at least when- 
ever equally practicable with the granting of any other 
day. 



CHAPTER X 

(Theodore Gilman presiding) 

THE SABBATH 

the day which divine love established and human 

love must preserve 

By Theodore Gilman 

Our modem Sunday is transmitted to us through the 
centuries, and, in this transmission from age to age, the 
weekly rest day has been subjected to changes of which 
the history has an absorbing interest to us of the present 
day. 

The necessity for such a day is the underlying fact 
which has not changed in all these ages. It is imbedded 
in the constitution of our human nature. The day is re- 
quired for the restoration of our nervous systems worn by 
the exactions of labor. Not only the weekly rest day, but 
many holidays and rest days are demanded, and have 
always formed a part of the human calendar. Every- 
where and always in similar stages of culture and under 
corresponding environments man is the same. He has the 
same demand for the weekly Sabbath as he ever had, and 
for the many feasts of which we read in the Bible, or the 
new moon and the full moon, and the set days in the wor- 
ship of Jehovah, which in modern times are classed under 
the general term of holidays. 

The changes in the calendric position of the weekly re- 
ligious rest day have been few from pre-historic times to 
the present day. The Sabbath which came down to the 
Jews from pre-historic times was the seventh day of the 

479 



480 SUNDAY THE WORLD'S REST DAY 

lunar week. The lunar week and the lunar month gave 
the simplest form of time division to early man, when ac- 
curacy of time division was not known or valued. Moon 
and month meant the same thing. The division of the 
month into four weeks of seven days left the so-called epa- 
gomenal days which had to be neglected, and the weekly 
division begun again at the time of the next new moon. 
The change from the lunar week to the seven-day week 
running continuously through the year, while a momen- 
tous change, was unrecorded.* The use of two styles 
of weeks seems to have existed together, and the more 
modern seven-day week slowly, but finally, supplanted its 
ancient but inexact competitor. The lunar week was sim- 
ple and serviceable in a rude state of society, when accu- 
racy in method and statement was unknown in literature 
or science. We no longer say three barley corns round and 
dry make one inch, but that was a measure which served 
our ancestors very acceptably for all practical purposes. 
When the continuous seven-day week was generally ac- 
cepted, then it was linked with the past, as we now date 
events before Christ by a scale unknown to the people and 
historians of those times. Thus the first chapter of Gene- 
sis and the twentieth of Exodus have in them a calendar 
not in use in the time of Moses. The lunar Sabbath was 
succeeded by the seven-day weekly Sabbath without con- 
fusion, and the mention of the Sabbath in Exodus 31:13 
and elsewhere, may be taken to refer to the lunar day. 

The change of the Sabbath from the last day of the 
week, as fixed by the Jews, to the first day under the 
Christian dispensation had the deepest historical and re- 
ligious significance. It marks the end of the Jewish dis- 
pensation and the beginning of the Christian era. An ab- 
rupt change of this sort would be impossible under pres- 
ent day conditions. The world could not now make such 
a radical change in its calendar. Circumstances at the 



*Professor Hutton Webster. Monograph. "Rest Days." Nebraska 
University Series, 1911. 




Rev. Charles S. MacFarland, D.D. KK^ k e Wvi ik n 1 

Rev. Josiah Strong, D.D. 
.Rev. Bernhard Drachman, D.D. Powell Crichton 



THE SABBATH 481 

beginning of the Christian era facilitated the change, be- 
cause it was inaugurated by a new sect which, though 
small and feeble, was destined to rule the world. The old 
Jewish rest day on the seventh day of the week was clung 
to and cherished by a nation doomed to sink more and 
more in power and influence. As the old system of the 
Jew faded the new rest day of the Christian asserted 
itself. 

The Romans, who were nothing if not practical, knew 
of the Jewish continuous seven-day week before the Chris- 
tian era, and finally adopted it apparently from commercial 
reasons as a way out of the confusion which was caused 
by the differing divisions of time in use in countries un- 
der their domination. The week of the Jew was adopted 
without his Sabbath or his religion. It was a precursor 
for the acceptance of the religion of Christ. When Chris- 
tianity at last became the religion of Rome, the weekly 
rest day on the first day of the week was adopted with it, 
and thus Judea gave its calendar to the world. 

The investigations of the archaeologists suggest many 
questions. Was the linking of the Sabbath with the six 
creative days a poetical afterthought for which we can- 
not be too thankful to the priestly writer? Or was the 
Jewish Sabbath primarily intended to commemorate the 
deliverance of the Jews from the bondage of Egypt ? Was 
the lunar Sabbath, as it existed from pre-historic an- 
tiquity, carried by Abraham from Ur and Haran, two cen- 
ters of an ancient lunar cult, to the promised land; was 
this day continued by Moses during the sojourn of the 
Israelites in the Wilderness of the Moon, for such is the 
translation of the word Zin ; was it only displaced by the 
seven-day periodic week, under the attacks of Ezekiel and 
the reforming priests against the vain oblations and for- 
malism of the Jewish worship of Jehovah at their new 
moons and set feast days ? What was the meaning of the 
change from the last to the first day of the week, as but- 
tressed upon the teaching of our Lord and the apostles? 



482 SUNDAY THE WORLD'S REST DAY 

How did it come to pass that our present day observance 
of the Lord's day is so modeled on Old Testament ideas ? 
Was the revival of Sabbath ordinances to such a remark- 
able degree in northern Europe and finally in Puritan New 
England a legitimate unfolding of the New Testament 
idea of the Sabbath ; or was the tincture of Jewish formal- 
ism and severity a needed antidote to the laxity of Sab- 
bath observance, which was noticeable from the sixth cen- 
tury to the present day ? 

In the vicissitudes through which the Sabbath has 
passed, first as a Jewish festival, then as a day in com- 
memoration of the resurrection, thereafter as fitted by 
church and state enactments to the requirements of mod- 
ern religious conditions, how like the history of the monu- 
ments of antiquity Ruskin tells us in the preface to the 
Stones of Venice. The Venetian palaces, he says, were 
restored and changed by the hands of successive architects 
and builders whose names are lost, as well as the dates of 
the periods in which they worked. It is not necessary for 
the tourist to know the story of these changes in order to 
enjoy the beauty of the architecture of the buildings 
Ruskin has described with loving enthusiasm. The tourist 
sees the Doge's palace, the Bridge of Sighs, the house of 
Desdemona as they are in the present, and is entranced 
with the splendor of their architectural beauty and with 
the storied romance which surrounds them. It matters 
not to him when the difi'erent courses of stone were laid, 
and by whom. He leaves them to the antiquary and ex- 
plorer of musty cellars. He wishes to stand in the clear 
light of to-day and enjoy the effect of the structures as 
they are. 

The institution of the Sabbath has had a similar his- 
tory, and there is opportunity for the religious antiquary 
and explorer to try to discover events hidden in the past 
from and before the time of Moses to the present day. 
This investigation is congenial work for the linguist and 
archaeologist, and we should should not undervalue the 



THE SABBATH 483 

results of their labors. They will find the foundations of 
the Sabbath in situ, where God, the great architect, placed 
them. These foundations are the necessity for rest of body 
and mind and the craving for an object of worship. 

Christians to-day are like the tourist, for we are travel- 
ers and sojourners as all our fathers were. We can now 
enjoy the Sabbath calm and the song and praises of the 
sanctuary with thankful hearts that the Sabbath has been 
preserved for us. As Dr. Atterbury has said, we need only 
to concern ourselves with the Sabbath as it is. 

It is to the life and teachings of Jesus that we must look 
for answer to the question as to the meaning of the change 
of our Sabbath from the seventh to the first day of the 
week. 

Jesus taught the keeping of the Sabbath from the heart. 
In this he did not introduce a new idea or set aside any 
part of the fourth commandment. He only rescued from 
oblivion an old teaching to be found throughout the Scrip- 
tures, which was overlaid and buried by the Pharisees. 
To them to untie a knot with one hand on the Sabbath was 
no sin, but if two hands were used it was a breaking of the 
law. Jesus came not to destroy but to fulfil the law. ''To 
do well" was his rule for Sabbath observance. This is ap- 
plied Christianity and is a sufficient rule to govern the 
practice of every individual Christian. It is a continual 
incentive to a higher and holier living. This rule can be 
satisfied only by perfection, and yet there is a complete 
absence of ''thou shalt" and "thou shalt not." The eye of 
the Master looks out through those words, and Sabbath 
desecration by his followers then becomes an impossi- 
bility. His yoke is easy and his burden is light. The only 
condition is the surrender of the heart to him. 

The life and teachings of Jesus were the power which 
made Sunday the Lord's day. No other law but love gov- 
erned Christians for three hundred years. The outburst 
of joy in the early church at the glad tidings of a risen 
Lord made early Christians esteem every day a Lord's day. 



484 SUNDAY THE WORLD'S REST DAY 

Soon the necessities of a work-a-day world, and the in- 
junction if a man will not work neither let him eat, crys- 
talized the observance of the Sabbath on the first day of 
the week. The controlling power which fixed the day was 
love to their Saviour. The common consent of the early 
church, like ''the tide which moving seems asleep," pre- 
ceded formal deliverances. Love first observed the day, 
then the same common consent which governed the actions 
of the early disciples confirmed and ratified the spontane- 
ous and unanimous selection of the day. 

Judged by modern standards, the apostle Paul was not a 
strict Sabbatarian. Paul established no rule for Sabbath 
observance, but insisted on the freedom which came from 
the breaking by Christ of the fetters of the Jewish law. 
Liberty with him was the entrance into a new spiritual 
Hfe. 

Liberty is the crowning gift of the Bible. It is the high- 
est aspiration of the human race; the test of character; 
the highest conception of life; the mark of the image of 
God ; the power to take the step upwards or downwards ; 
the prerequisite of happiness ; the sweetest pleasure of the 
heart ; the danger signal of the soul ; the heart's desire in 
youth, maturity and age; the price of eternal vigilance; 
the reward of labor. 

Paul said in reference to the observance of the Sabbath, 
''Let every one be fully persuaded in his ov/n mind." This 
saying laid down a rule for the guidance of the church, 
which was essentially Pauline. It was an invitation to the 
church to discuss the subject freely, so as finally to reach a 
unanimous decision. In all the centuries since the time of 
the early church this discussion and argument has been 
going on. In the early centuries of the church, at the 
council of Nicaea, the Jewish Sabbath was finally and 
definitely set aside, and the Christian Sabbath on the first 
day of the week was established. The discussion con- 
tinued in the sixth century, when the church was taught 
that all the sanctions in the Old Testament in regard to 



THE SABBATH 485 

the Jewish Sabbath were transferred from the Jewish 
Sabbath to the Christian Sunday.* This v/as a period 
when discussions as to the canon of the Old and New Tes- 
taments were taking place, and the Old was given equal 
authority and validity with the New. Thus grew a strict 
observance of the Sabbath by the evangelical portion of 
Christendom, which has been handed down to Protes- 
tantism. 

And now, twenty centuries after Paul's time, the minds 
of Christians are "fully persuaded" to esteem the Sabbath 
above every other day. The world has set the day apart 
by its unchangeable calendar to a sacred and holy use. 
The argument on the day is forever closed, the only dis- 
cussion is as to how the hours of the day may be employed. 

The Puritan Sunday, which, in accordance with the 
teachings of the sixth century, was of the Old Testament 
type, has borne good fruit. All laws, civil and religious, 
two hundred years ago partook of Old Testament severity, 
but as times have im.proved they have been ameliorated. 
Henry Ward Beecher said, "Our Sabbath comes down to 
us with bars and bolts and rigors that did not belong to 
the primitive Lord's day." Yet he adds, "I bear witness 
that a certain moral sensibility, a certain poetical element 
was derived by me from a strict Puritanical observance of 
the Sabbath which I shall ever be thankful for." 

Love first established the day, and love is and must con- 
tinue to be its chief support. If love be lacking, the day 
will disappear. It is to loving disciples, whose hearts God 
has touched, that we must look for the proper observance 
of the day. Theirs are the humble and contrite hearts. 
The difference between such and the busy worker is often 
revealed to us by some unexpected circumstance. What 
man with a God-fearing mother has not had his own heart 
revealed to him, when, laying her hand on his arm, she 
pleaded that now as he was becoming immersed in busi- 



* Catholic Encyclopedia. Art. Michael Caesarius, Bishop of Aries, 
Idem. art. Sunday, p. 336. 



486 SUNDAY THE WORLD'S REST DAY 

ness, he would not allow himself to be tempted to disre- 
gard the claims of Sunday. To her that was of greater 
importance than the acquisition of untold wealth. 

Jesus has given us a new law for the Sabbath, which 
supersedes the law of carnal ordinances. He has added a 
new line in the fourth commandment, which is written 
not on the tables of stone, but in fleshly tables of the heart. 
It reads, "Remember the Sabbath day to keep it holy, for 
not only God rested from his labors on that day, but on the 
first day of the week Jesus rose from the dead and brought 
life and immortality to light." 

The sanctity of the Sabbath is not protected by Sunday 
laws alone, but chiefly by the acts of individual Christians. 
Charles Dickens said in his extravaganza, ''Sunday under 
Three Heads,'* "You cannot make people religious by act 
of Parliament." The inconsistencies of Christians form 
the line against which the hosts of sin are pressing hard. 
They are hurled against its weakest part. The neglect of 
Sabbath observance by Christians is followed by attacks 
on the Sunday law in our legislatures. The danger to the 
maintenance of our Sunday laws is not in the demand by 
newly arrived citizens who would introduce here foreign 
customs, it is not in the unthinking pleasure-seeking 
masses who would legalize public amusements, who would 
open theatres and ball grounds, but in the acts of those 
who profess to revere the Sabbath, but who are letting 
down the bars by engaging in those pleasures and activi- 
ties which are lawful on other days. 

One may say, I am but one ; man is like the small dust 
of the balance, so small that the pubhc cannot see the indi- 
vidual or be influenced by his acts. But each is the object 
of the attention of the Infinite. The whole infinity of the 
God head is occupied by each, and its size and importance 
are to be measured by infinity, as God sees it. Each act 
partakes of infinity in its influence and consequences. 

God has a controversy with his people. It is with those 
on whom he has a claim, now as in the days of the 



THE SABBATH 487 

prophets. His controversy is that they break away from 
the services of the sanctuary; they choose their own 
paths ; they call God's services a restraint, but there can 
be no restraint in living according to a perfect rule. 

The danger to the Sabbath is in the weakness of the 
army of the Lord. It is a craven spirit that fears the op- 
ponents of the Sabbath. Their own conscience makes 
cowards of them. If the sentiment for the sanctity of the 
Sabbath is deep and strong among Christians there will 
be created in the community an atmosphere which will 
envelop its opponents ; it will hold in restraint the customs 
which foreigners bring to our shores ; it will make it dis- 
creditable to conduct business which thrives on Sunday 
traffic, and will make it bad form to be a Sunday pleasure 
seeker. 

Business is largely controlled in this country by reli- 
gious men. They know that competition is the base of the 
existing economic and industrial system. Competition 
finds its readiest and most effective weapon in reduced cost 
of production, which can be directly attained by longer 
hours and reduced wages. This oppression can only be 
met by laws which will restrain all employers alike and 
relieve all employees alike. This oppression of labor under 
our present economic and industrial system only renders 
the weekly day of rest and frequent civic holidays all the 
more imperative. The rectifying of the industrial system 
is not within the province of those who are trying to guard 
our Sabbath from encroachments. Yet the crack of the 
whip of the taskmaster is heard now as in the days of the 
bondage of the children of Israel. God hears the cry of 
the groaning of labor now as then. He says now as then 
to employers, and through them to our legislators, ''Let 
my people go that they may have relief from their bur- 
dens." 

In great measure holidays, religious and civic, give this 
relief. "To spend leisure well," was in the judgment of 
the wisest of the Greeks, the highest result of education, 



488 SUNDAY THE WORLD'S REST DAY 

says Dr. Weldon, dean of Manchester. It should be the 
effort of the government, both national and state, to mul- 
tiply in the calendar legal holidays commemorative of 
worthy events, so that the minds of the people will be 
directed often to wholesome and elevating subjects. Rea- 
sonable leisure has hardly yet been won from our legisla- 
tors, either state or national. 

The subdivision of labor restricts more and more the 
sphere of the service rendered by a workman and tends 
more and more to make him a machine. To count cur- 
rency day in and day out, to foot up columns of figures 
month after month, to do any routine work, which keeps 
a workman on a single part of the work of an establish- 
ment, whether bank or factory, induces a mental vacuity 
which must be relieved by rest and change, or the mind 
will give way. The daily routine tends to destroy the 
resiliency of the mind. Happy the office or shop which 
has in it one with a sense of humor, who with an occa- 
sional odd remark will convulse the office force and enliven 
the day. "Band and gusset and seam" in endless repeti- 
tion will make the brain reel. We are creatures of rou- 
tine, and the effect on the minds of most is to make them 
indisposed to any serious effort. Vv^e shrink from the man 
who wants to teach us something. The forms of amuse- 
ments in which others do all the work and which require 
no mental effort from us are the most popular. Ball games 
and the movies count their fanatics by the hundreds of 
thousands, and Coney Island and other resorts are popular, 
because all the jaded mind has to do is to look and stare. 
Everything is prepared beforehand, and, like predigested 
food, the tax on assimilation is reduced to a minimum. 

Great holidays celebrate great causes. 

The creation of the universe was celebrated by the first 
Sabbath as recorded by Moses. The resurrection was the 
central thought of the Christian's Sunday. The CathoHc 
church filled the calendar with religious festivals, of which 
almost the sole survival in our land is Christmas. The 



THE SABBATH 489 

birth of our nation was commemorated in the national hol- 
iday of the fourth of July. The lives of our greatest two 
citizens, Washington and Lincoln, have the unique honor 
of a yearly remembrance. Thanksgiving was observed 
by the forefathers when they had little except great 
thoughts and aspirations to be thankful for. It became a 
national day first during the throes of the civil war in 
1863. Memorial day can never be discontinued while there 
are lost lives to lament. Labor day marks the coming 
into its own by the majority of the nation. What nation 
has a list of days to compare with ours ? Who can meas- 
ure the stimulus to serious thought and right living by 
the annual recurrence of these festivals, so varied in their 
character and so epochal in their themes. They turn the 
attention of the nation to a series of subjects so arranged 
as to call to remembrance a whole round of topics of 
human interest as well as the characters and services of 
great men. 

The civic holidays are not enough to restore the waste 
of energy caused by labor. 

A weekly rest day was established by the Mosaic law 
because it was even then a necessity. Science always lags 
behind rehgion. Religion is practical and is satisfied with 
indications of God's purpose and will. Science is theo- 
retical and demands proofs in matters which do not re- 
quire practical action. Science has a very plain recital in 
regard to Sunday. Dr. Haegler of Basel, said to be the 
world's greatest specialist on the relation of the Sabbath 
to hygiene, whose conclusions are those of medical science 
in general, says that experiments in the examination of 
the corpuscles of the blood show that the night's rest does 
not fully restore the day's waste, but needs to be supple- 
mented by the weekly rest. Dr. Haegler's statement and 
diagram were brought to this country in 1876 by Rev. Dr. 
W. W. Atterbury, then secretary of the New York Sab- 
bath Committee, and presented by him to the Massachu- 
setts Sabbath Convention in Boston^ in October, 1879. 



490 SUNDAY THE WORLD'S REST DAY 

Every day experience proves that even the weekly rest is 
not enough. The occasional civic day is a sciential neces- 
sity. In addition to that, the annual vacation is a demand 
of our constitutions. Two weeks in the year is as small a 
period as would suffice in ordinary occupations, but for 
those who do mental work a longer time is needed to re- 
store the shattered nerves and renew the exhausted brain 
cells. They cannot be repaired by a night's rest or even a 
Sunday's calm. The exhaustion may be too deep. Then 
how grateful the Saviour's invitation, ''Come ye apart and 
rest awhile." 

Dr. Henry S. Baker applies these experiments to the 
Sabbath and says, "So we find the fourth commandment 
in the nineteenth century is echoed from the biological 
laboratory with tremendous emphasis, and again we are 
compelled to admit that He who spoke at Sinai must have 
made the brain cell and understood its secret working. 
Again is our faith made firm that the old Book is not man 
made." 

Civic holidays, though indispensable, are yet neces- 
sarily and inevitably only civic. Nor are their subjects of 
that sacred character which alone is able to raise men's 
thoughts out of the distractions of life to a contemplation 
of the highest themes which can occupy the human mind. 
A greater than the civic holiday, which at best is observed 
by single nations or states, is needed to lead the human 
race to a higher spiritual life. A day is needed in which 
the preacher may reason of righteousness, self-control, 
and the judgment to come. That need can only be met by 
the Sabbath which is observed wherever the modern cal- 
endar prevails. 

All the sacred memories of the life of Christ are indis- 
solubly fastened on this day. It is "der tag" of Christen- 
dom, not the day of war, but the day of peace. It fore- 
shadows the day when God's controversy with his people 
shall end. The day began when the ''morning stars sang 
together and all the sons of God shouted for joy," It will 



THE SABBATH 491 

end when the universe will hear the voice of a great multi- 
tude, and the voice of many waters, and the voice of 
mighty thunders, saying, ''Hallelujah, for the Lord our 
God, the Almighty, reigneth." 



THE CIVIL SABBATH 
By Rev. Josiah Strong, D.D. 

In those states where there are Sunday laws there are 
really two Sabbaths, entirely distinct in origin, character 
and authority ; the one civil, the other religious. The lat- 
ter is divine in its origin and authority and sacred in its 
character; the former — the civil Sabbath — is wholly 
human in its origin and authority and secular in its char- 
acter. Let it be remembered that in the following discus- 
sion we are concerned not with the religious Sabbath and 
its sanctity, but with the civil Sabbath, its character and 
its basis. Because these two Sabbaths coincide, they are 
very easily and commonly confounded, and there results 
much popular misconception as to the meaning and value 
of Sunday laws. They are frequently attacked on the 
ground that religious legislation is inconsistent with re- 
ligious liberty and the complete separation of church and 
state, and they are perhaps as frequently defended on the 
ground that the Sabbath is a divine institution and that 
this is a Christian nation, indicating that neither party 
recognizes the existence of a civil Sabbath or comprehends 
the fact that our Sunday laws are not religious, but 
secular. 

It is true that the above distinction has not always been 
recognized. When there was in this country a union of 
church and state, Sunday laws were religious in character 
and commanded attendance upon church. But Sunday 
laws now require no religious services. Nearly all 
objections to Sunday laws are due to misconceptions of 
their character and aim. 



492 SUNDAY THE WORLD'S REST DAY 



A COMMON MISAPPREHENSION 

It is commonly supposed that work on tho Sabbath is 
forbidden by law, and that certain Sunday amusements 
are prohibited because believed by a majority to be wicked. 
This misapprehension leads that element of our popula- 
tion which has been educated to see nothing wrong in work 
or in certain amusements on the Sabbath to look on such 
laws as fanatical and oppressive. The citizen holding the 
Continental view of the Sabbath says : *'Your conscience 
tells you it is wrong to go to the theatre on the Sabbath ; 
mine does not. Very well ; you obey your conscience, and 
I will obey mine. Why should you, simply because you 
happen to be in the majority, force the dictates of your 
conscience on me ? This is a country where we pretend to 
have freedom of conscience. 

"But," says the friend of Sunday legislation, which he 
supposes is based on the holiness of the day, ''the dese<- 
cration of the Sabbath violates God's law. This is not 
simply a matter of opinion ; your Sunday work and amuse- 
ments are declared to be wrong by the Scriptures." 

''Suppose," replies the other, "that I do not admit the 
authority of your Scriptures ; or if I do, shall the state for- 
bid and punish whatever the Scriptures pronounce wrong ? 
The Bible teaches that covetousness and love of the world 
are wrong, shall the state, therefore, prohibit them under 
the penalty of fine or imprisonment ?" 

"But," says his opponent, "Sabbath breaking violates 
the common code of morals, while worldHness does not." 

"Very well," replies the other, "envy and lying violate 
the common code of morals ; should they therefore be made 
punishable by the state ?" 

At about this point in the discussion the advocate of 
Sunday legislation based on the sacred character of the 
day probably says : "Well, this is a Christian nation, and 
if you don't like our institutions you can go back to Eu- 
rope, where you belong." 



THE SABBATH 493 

And the opponent of Sunday legislation very likely re- 
plies : ''Until there is a law expelling me from the country, 
I shall do as I please about staying or going," and I am 
afraid he adds, ''meanwhile, I shall exercise my liberty to 
regard you as a bigot and your Sabbath laws as oppres- 
sive." 

"Much bad blood and much injury to the cause of Sun- 
day observance result from the common failure of 
both the opponents and friends of Sunday laws to perceive 
that they are wholly secular, and that they in no wise de- 
pend for justification on the divine authority and sacred 
character of the religious Sabbath. 

Doubtless the civil Sabbath would never have been in- 
stituted if there had not been a sacred Sabbath; it is 
nevertheless true that if the v/ords, "Remember the Sab- 
bath day to keep it holy," had never been uttered, there 
would be exactly the same ground for Sunday legislation 
as now exists — a ground broad and solid. 

Sunday laws prohibit labor on the first day of the week, 
except works of necessity and mercy, and forbid certain 
amusements. These two classes of prohibitions rest on 
two different grounds; first, the duty of the state to se- 
cure to every man the right to rest on the Sabbath, and, 
second, the duty of the state to guard the leisure of the 
day from uses dangerous to public morals. 

TPIE PHYSICAL NECESSITY OF THE SABBATH 

We will consider, first, the right of every man to a day 
of rest and the duty of the state to secure to him that 
right. The right of weekly rest is based on its necessity. 
It has been shown by scientific inquiry pursuing different 
lines of investigation that the rest of the night does not 
entirely restore the vigor lost by the toil of the preced- 
ing day, and that without a weekly day of rest there is a 
gradual loss of strength and health. No physiological or 
hygienic fact is better established. Much testimony of 
scientific men might be cited, but we must let the state- 



494 SUNDAY THE WORLD'S REST DAY 

ment of an eminent physician of New York, the late Dr. 
Willard Parker, suffice. He says : "The Sabbath must 
be observed as a day of rest. This I do not state as an 
opinion, but knowing that it has its foundation upon a 
law in man's nature as fixed as that he must take food or 
die." Now, this necessity of rest gives to every man the 
right to rest, and this right needs the civil law for its pro- 
tection. Most men are employees, engaged in shops and 
on farms and the like. They are subject to the authority 
of employers, who can usually discharge them at pleasure. 
Employers, stimulated by competition, usually want to 
get the most possible out of their employees. It has ac- 
cordingly been found necessary to protect the rights of 
workmen by legislation which specifies the number of 
hours which shall constitute a day's work. For the same 
reason it has been found necessary to protect the laborer's 
weekly rest day by law, otherwise the power to discharge 
would compel to unwilling work. See how it is on most 
railways. Trainmen are forced to work seven days a 
week or lose their situations. 

Some years ago the locomotive engineers of one of the 
great railways of the country addressed a petition to its 
president, asking for the removal of Sunday trains and 
complaining of their Sunday work as a great hardship. 
They said : "We have borne this grievance patiently, hop- 
ing every succeeding year that it would decrease; but 
after a long and weary service we do not see any signs of 
rehef , and we are forced to come to you with our trouble, 
and must respectfully ask you to relieve us from Sunday 
labor, so far as it is in your power to do so. This never- 
ending toil ruins our health and prematurely makes us 
feel worn out like old men, and we are sensible of our in- 
ability to perform our duty as well when we work to an 
excess." They ably answered the objections which would 
naturally lie against granting their petition, and pledged 
themselves that with Sunday rest they would do more 
work in six days than they then did in seven. But this pe- 



THE SABBATH 495 

tition did not procure for them the rest so much needed 
and desired. The law is necessary to secure to those men 
their rights. Not because the Sabbath is a holy day, but 
because railway men have a right to Sunday rest should 
the state prohibit Sunday trains, except such, if any, as 
may be shown to be absolutely necessary. The necessity 
of law to protect the Sunday rights of one class of laborers 
illustrates that necessity for all classes. Instead of rob- 
bing men of their liberties, as we sometimes hear, Sunday 
laws are designed to secure to every man liberty to rest. 

THE FINANCIAL BENEFITS GROWING OUT OF SUNDAY REST 

**But," it is asked, ''suppose a man does not wish to rest 
— prefers to work — shall the state limit his industry, thus 
interfering with his earnings ?" 

Sunday laws do not reduce earnings. If men labored 
every day in the year they would do no more work than 
they do when resting one day in seven. Indeed, they 
would do even less. This has been abundantly proved by 
many experiments. Employers, therefore, could afford to 
pay no more for the year's service than they now pay. 
That is, without the weekly rest, men would be compelled 
to do seven days' work for six days' wages. Sunday 
business is frequently a losing business financially; but 
this is not the reason that the law forbids it. Under our 
civilization the liberty of rest for each is secured only by a 
law of rest for all. 

Lord Macaulay, in a speech delivered in the House of 
Commons in 1846, said: "Why not say. If it be a good 
thing for the people of London to shut their shops one day 
in seven, they will find it out, and shut their shops without 
a law. Sir, the answer is obvious. I have no doubt if you 
were to poll the shopkeepers of London, you would find an 
immense majority, probably one hundred to one, in favor 
of closing shops on Sunday ; and yet it is absolutely neces- 
sary to give to the wish of the majority the sanction of a 
law ; for if there were no such law, the minority, by open- 



496 SUNDAY THE WORLD'S REST DAY 

ing their shops, would soon force the majority to do the 
same." If you do not wish to rest on the Sabbath, the 
state will not stop your work for your good, but for the 
good of those who do value their Sunday rest, but who 
would, in a sense, be compelled to work by your working. 
In a New York town, all the barbers in the place except 
one petitioned the City Council to pass an ordinance clos- 
ing their shops on the Sabbath. That one rendered a law 
necessary to protect the rights of the others. 

A coal dealer found that competition in business had 
robbed him of his Sunday rest. '1 don't so much as get 
time to go to early mass," said he, ''and I am compelled to 
keep busy from morning till night. I can't refuse them. 
If I do, they will quit me altogether, and I shall lose my 
business. / wish to heaven that some one tuould prose- 
cute meT Because at liberty to work, he felt, under the 
circumstances, compelled to v/ork, and desired the law, 
even at the expense of prosecution, to secure him the lib- 
erty of rest. 

A man's doing business on the Sabbath does not actu- 
ally compel his competitors to do likewise, but it does in- 
flict a loss on those who refuse. All together, they sell 
but little more in seven days than they would sell in six, 
and their profits are less because their expenses are in- 
creased. But if some do not sell, those who do, draw 
away a part of their custom and thus inflict loss on them. 
Of course a man of Christian principle will suffer the loss 
rather than violate the Sabbath in self-defense, but he has 
a right to call upon the state to protect him from that loss. 
Hence the principle that was laid down that the liberty of 
rest for each is dependent on a law of rest for all. 

WHY AMUSEMENTS ARE PROHIBITED 

Let us turn now to consider, secondly, the other class of 
Sunday laws, those which prohibit certain amusements on 
the first day of the week. There are many among us who 
complain that these laws infringe their Hberties; many 



THE SABBATH 497 

who, mistaking their meaning, suppose that they are an 
attempt to enforce the observance of a Puritan Sabbath, 
and who accordingly denounce them as rehgious tyran- 
nies. But laws prohibiting certain amusements on the 
Sabbath do not rest on a religious basis, any more than 
those forbidding work on that day. They find a sufficient 
ground in the duty of the state to guard the leisure of the 
day from uses dangerous to public morals. Let us look 
at this ground. 

The right of self-defense is, with the state, as with 
the individual, a supreme right. Any government, there- 
fore, which has a right to exist has a right to make such 
provisions as are necessary to its existence. This is 
the rock foundation on which rests our common school 
system. The education of children is a grand thing for 
them, but that is not the reason that the school tax is 
levied. What right has the state to take money from your 
pocket simply to bestow a personal favor on my children ? 
None at all. The public school tax is justifiable on the 
ground that ignorance is dangerous to republican insti- 
tutions, that popular education is necessary to the public 
safety. You perhaps want your boy's services at the plow, 
the bench or the counter ; but no, the state curtails your 
liberties, lays it hand on that boy and puts him in school. 
And the compulsory education law, where it exists, is con- 
stitutional and right, because it rests on exactly the same 
foundation, that ignorance is dangerous to the state. 

It is no less true that vice is dangerous to the state. 
Popular government is secure only when it rests on the 
two foundation stones of virtue and intelligence. Neither 
blundering goodness nor unscrupulous knowledge can sus- 
tain the fabric of our free institutions. There has been 
drawn by the hand of God, in the very nature of things, a 
deadline of popular ignorance and a deadline of popular 
vice ; and the moment that the average man sinks to either 
one of these lines, our free institutions will perish. 

The state has exactly the same right to protect itself 



498 SUNDAY THE WORLD'S REST DAY 

from immorality as from ignorance. Indeed its obligation 
to foster morals is even greater than its duty to diffuse 
intelligence, for the former is the more essential to its ex- 
istence. A moral community can sustain a popular form 
of government with comparatively little intelligence, but 
an intelligent community, having little moral sense, would 
soon be compelled to resort to a centralized form of gov- 
ernment or become a prey to anarchy. Such has been the 
history of republics. Look at those of Greece and Rome. 
There was greater popular intelligence at the time of their 
destruction than when they were founded, but morals had 
become corrupted, and this foundation stone having given 
away, the superstructure fell. If the standard of popular 
morals is steadily lowered in this country, the voice of his- 
tory, which is the voice of Almighty God, declares that 
the day is set for the destruction of our popular liberties. 

SABBATH AMUSEMENTS CORRUPT MORALS 

Now the devotion of the Sabbath to popular amusements 
serves to corrupt popular morals. Blackstone says: ''A 
corruption of morals usually follows a profanation of the 
Sabbath." Observations on the Continent and wherever 
Continental views of the Sabbath have prevailed serve to 
confirm this statement. 

A holiday Sabbath seems to be peculiarly conducive to 
intemperance. Besides the temptation of opportunity, the 
lack of rest prevents the restoration of vigor, and the 
jaded frame summoned to its accustomed burden, and 
feeling unequal to the load, learns to lean on some stimu- 
lus. It may be replied that a holiday Sunday affords the 
rest of recreation. But recreation is no better substitute 
for Sunday rest than for night rest. People who dance all 
night and call it recreation do not find it equivalent to 
sleep ; and those who devote their weekly rest day to holi- 
day uses do not find its recreation equivalent to Sunday 
rest. Science has demonstrated that man needs to rest 
one day in seven as really as he needs to rest at night ; and 



THE SABBATH 499 

this is peculiarly true of the intense life of modern times 
and of western civilization. Recreation is a necessity, but 
when it is made a substitute for the rest of either the 
night or the Sabbath, the system feels a loss, which there 
is a temptation to supply by means of stimulants ; hence 
the tendency of a holiday Sunday to intemperance. 

Again, a holiday Sunday is destructive of popular moral- 
ity because it is hostile to religion, which is the root of 
m.orals. It entices the youth away from the church, the 
Sunday School and the home, which are the sources of 
moral instruction and influence. '^Reason and experience," 
said Washington, "both forbid us to expect that national 
morality can prevail in exclusion of religious principles. 
In vain would that man claim the tribute of patriotism 
who should labor to subvert these great pillars of human 
happiness, these firmest props of the duties of men and 
citizens.'' 

Popular government springs, of course, from popular 
rights, and, be it observed, our rights are based on our 
duties. Christ did more for personal liberty in the world, 
when He taught personal accountability, than all the po- 
litical reformers that have ever lived. It is because I have 
obligations to God and my fellows, from which no man can 
release me, that I have rights of which no man shall rob 
me. And it is those who most faithfully meet their obliga- 
tions who most clearly recognize and tenaciously cling to 
their rights. 

The Christian religion does more than all else to lead 
men to a recognition both of their rights and duties. It is, 
therefore, the great buttress of popular morality and of 
popular government. Chancellor Kent wrote, "Whatever 
strikes at the root of Christianity tends manifestly to the 
dissolution of civil government." Mirabeau said, "France 
needs God as well as liberty." Neither France nor any 
other nation can turn her face toward liberty while she 
turns her back on God. 

Religion impresses on us the reality of God, our account- 



500 SUNDAY THE WORLD'S REST DAY 

ability to Him, and our immortality; and from these 
fundamental religious truths spring the most powerful 
motives to discharge our duties to our fellow men, with- 
out which there can be no popular morals, and the most 
powerful motives to individual self-control, without which 
there can be no popular self-government. Inasmuch, 
therefore, as the Christian religion is the root of popular 
morals and of popular freedom, any uses of the Sabbath 
which are destructive of religion are also destructive of 
the state, and should, therefore, be restrained by the state, 
not because they are hostile to religion, but because being 
hostile to religion, they are subversive of morals, on which 
popular government rests. The root of the tree is not 
valued for its own sake. If the tree were gone, the root 
would be dug up ; but the root is protected for the sake of 
the tree to whose life it is necessary. 

The Supreme Court of New York, in sustaining a Sun- 
day law, says : 'The act complained of here compels no re- 
ligious observance, and offenses against it are punishable 
not as sins against God, but as having a malignant influ- 
ence on Society." This is sufficient ground for laws which 
restrain and prohibit many popular amusements on the 
Sabbath. 

INTIMATE RELATIONS WITH POPULAR LIBERTY 

While the two Sabbaths, civil and religious, are distinct 
in origin, character and authority, it is true that as a mat- 
ter of fact they are found together. Where there are no 
restrictive Sunday laws, there the Sabbath, if it exists at 
all, is a holiday rather than a holy day, and where there is 
no sacred day there is little civil liberty. If this is 
doubted, compare those nations whose Sabbath is a sacred 
day with others whose day of weekly rest is a holiday. 
How much of popular government is there in the world 
outside of Switzerland, England, Scotland, the British col- 
onies and the United States ? And these are the lands in 
which the Sabbath is most commonly observed as a holy 



THE SABBATH 501 

day. France has hitherto struggled in vain for civil lib- 
erty, and France has had no sacred day. And it is sig- 
nificant that now, when her republic is giving promise of 
permanence, there has appeared an effort to gain a civil 
Sabbath. 

William H. Seward wrote : *'I need not assure you that 
every day's experience confirms the opinion that the ordi- 
nances which require the observance of one day in seven, 
and the Christian faith which hallows it, are our chief se- 
curity for civil and religious liberty, for temporal blessings 
and spiritual hopes." 

I think it was Hallam who said : "A holiday Sabbath is 
the ally of despotism." So commonly has this truth been 
recognized that it has passed into a popular proverb that 
"the Sabbath is the bulwark of free institutions." 

Let no man attack the Sabbath, or the laws thrown 
around it, in the name of liberty. Its enemies should 
march under the black flag of license or the flaming stand- 
ards of anarchy. All laws may be said to limit individual 
liberty, but just laws restrain each in the interest of all; 
they draw the circumscribing line only where the liberty 
of one overlaps that of many. Hence law, in a larger 
sense, is the guardian of liberty. This is true of our Sun- 
day laws. Whatever can be said against them, as infring- 
ing personal liberty, may be urged with equal force against 
our common school laws ; they rest on the same foundation 
and are alike pillars of our free institutions. 

The necessity then of a civil Sabbath and of adequate 
laws to protect it should create a public sentiment which 
will demand wise Sunday legislation and which will abun- 
dantly sustain the law. 

The Sunday laws of many of our older states, enacted 
when ideas of Sabbath observance were much more strict 
than now, remain unchanged, and therefore, for the most 
part, unenforced. There would seem to be a prevalent feel- 
ing among the friends of Sunday laws that it is almost sac- 
rilegious to modify them; and as the laws of earher gen- 



502 SUNDAY THE WORLD^S REST DAY 

erations are not sustained by the public sentiment of to- 
day, they in many cases are become dead letters. But as 
Sunday laws rest on a basis wholly secular and find their 
origin and authority in the will of the people, they are of 
course as open to amendments which shall keep them in 
harmony with the intelligent popular will as any other 
laws which the people enact. 

SUNDAY LAWS AND WHAT THEY SHOULD CON- 
TAIN 

By Powell Crichton 

A law that is brought home to every man once in seven 
days should by no means be considered a blue law. 

Again and again I have been told by important pubhc 
officials that the Sunday law should not be strictly en- 
forced without facing the danger of losing some feature 
thereof. If that is a risk, the feature should be lost. Is it 
better to have a law unenforced, or the law repealed ? 

From a lawyer^s standpoint there is only a distinction 
without any difference in result. 

If to prevent semi-professional baseball on Sunday will 
result in the legislature's enacting a statute allowing pro- 
fessional games on that day, the dccMne of "hold fast to 
what you have" does not apply even to satisfy the weakest 
conscience. Is it better that the semi-professionals keep 
on when the organized leagues are closed ? 

The man in the street does not understand why public 
baseball games are actually prohibited by an administra- 
tion that allows Saloons to keep their side doors swinging 
on Sunday. 

The legislator perhaps feels that he has done his duty 
by adding the prohibitive statute that makes an act malum 
prohibitum, 

A learned jurist has told me that in his opinion to-day 
there are enough laws, and not enough enforcement. Does 
it not seem that should a legislature decide not to consider 



THE SABBATH 503 

a single new bill, and devote an entire session to examining 
the laws that are and whether they are accomplishing 
their purposes, that that legislature would go down in his- 
tory as the most beneficial one that ever assembled. 

Only a law that can be enforced should be passed. 

A few years ago the Governor of the State of Tennessee 
was compelled to call a special session of the legislature to 
enact laws that would insure enforcement of the State 
prohibition statutes. 

It is all very well to say that the administrative who will 
not enforce certain laws should be removed from office, but 
the problem can hardly be solved in that manner. 

If a law is bad it should be repealed. What can be 
gained by its remaining on the statute books ? The admin- 
istrative will not agree to this. 

The enforcement of a penal provision cannot be optional 
with the administrative official. That he should ever as- 
sume the temporary prerogative of the legislature is 
against the fundamental principles of our government. 
Nor can we agree to the judiciary's legislating by interpre- 
tation. The legislature must face these problems. The 
people elect these officials for that very purpose. 

In the year 1906 the legislature of the State of Massa- 
chusetts appointed a committee to revise, consoHdate and 
arrange the general laws of that Commonwealth relating 
to the observance of the Lord's Day. The result of their 
various reports is a modern Sunday law, that was passed 
after a thorough discussion of the problem as presented in 
the year 1906 instead of as presented shortly after the 
landing of the Pilgrims. To be exact the former Sunday 
law of Massachusetts was the product of the Legislature 
of 1791 — during the lifetime of George Washington. It 
may have been a liberal act for that time, although very 
probably based on the strict Puritan conception. 

Just how strict that conception was can best be illus- 
trated by examples of even earlier legislation. 

In 1651 the Plymouth Colony enacted that persons 



504 SUNDAY THE WORLD'S REST DAY 

neglecting public worship should be fined. In 1658 an en- 
actment declared that foot and horse travellers should no 
longer profane the Lord's Day, unless they could give a 
sufficient reason for so doing. In 1665, sleeping in church 
and jesting on the Lord's Day were deemed profanation, 
punishable, after admonition, by imprisonment in the 
stocks. In 1669 the General Court of Plymouth enacted 
that persons should not smoke tobacco on the Lord's Day 
within two miles of a meeting house. In 1644 this concep- 
tion in the Massachusetts Bay Colony was perhaps the 
strictest. Every one stopped labor at three o'clock on 
Saturday, to spend the rest of the day in catechising and 
preparations for the Sabbath. 

In all of these earlier acts the influence of the church is 
shown to have been supreme, as the main purpose was ap- 
parently to force people into church and hold them there 
until service was over. 

To-day the all important idea that obsesses the mind of 
every legislator is his love for his fellow man and partic- 
ularly that fellow man who labors and votes. It is his sole 
purpose to ease the lot of the man who labors and the 
shortest cut to that result is to lessen his hours of work. 

The Sabbath Law is losing degrees while the Day of 
Rest Lata is growing by leaps and bounds. 

The deterrent spirit that clings to this growth and con- 
stantly gains exceptions is the commercial mollusc. 

If the Hindu poet sang ''Life is short, it has but a few 
days for love," the modern business man shouts ''Life is 
drudgery, we have but a feio years' rest after days of ac- 
cumulating money J^ 

The desire of every youth to-day is to get rich first and 
then have some chance to spend the money in perfect ease 
and rest. He looks forward solely to the time when he 
may retire from business. If in reaching this goal others 
are made to work longer hours than necessary or days 
when they should rest, his conscience is by no means 
stricken, 



THE SABBATH 505 

The Massachusetts legislature of 1907 realized that 
since the year 1791 conditions had changed. The chang- 
ing factors are the railroads, street cars, telephones, gas 
and electricity. 

The modern man is accustomed to many comforts never 
dreamed of by our Puritan forefathers. What is a neces- 
sity of life to-day, must be accepted by the logical thinker 
in the enactment of laws. 

So far I have outlined the following principles : 

(1) There must be a day of rest for the working man. 

(2) This day of rest should not contain exceptions for 
the commercial slaves of the mighty dollar. 

(3) Reasonable exceptions should be made for modern 
necessities and conveniences that add to the comfort of 
Hfe. 

(4) A Sunday law should contain no unenforceable pro- 
visions. 

REST 

The late Mayor Gaynor of New York City delighted in 
quoting from one of his opinions as a jurist that referred 
to the visit of John Knox upon John Calvin on a Sunday 
afternoon at Geneva and found him out back at a game of 
bowls on the green. That plaij should be considered rest 
may not appeal to the ministerial mind. The New York 
statute permits a man to play baseball or any other sport, 
provided he does not do so for commercial purposes. 

Just how far fishing may be considered bad, when play- 
ing baseball is not, opinions may differ. The leading New 
York decision entitled People v. Moses upheld the fishing 
prohibition from a constitutional standpoint. 

In outlining the following draft of what I consider a 
model Sunday law, I have looked at the same with the 
X-ray of "possible enforcement." 

I merely ask any one who may disagree with me to at- 
tempt enforcement of such laws over a period of three 
or more years. 



506 SUNDAY THE WORLD'S REST DAY 

After a year of constant appearance in police courts, 
I have become convinced that legislation and the enforce- 
ment thereof may be prohibitive rather than punitive, and 
that the officer of the law very often needs real punish- 
ment for not stepping forward and stopping a violation at 
its inception rather than to allow him to add to his record 
of arrests and convictions. 

It would seem better to warn an overzealous merchant 
to lock his door, rather than for an officer to sneak in on 
him in plain clothes and surprise him in the making of a 
forbidden sale, even to the officer. 

THE LAW 

Chapter 40, Penal Law : 

Section 1. The first day of the week being by general 
consent set apart for rest and religious uses, the law pro- 
hibits the doing on that day of certain acts hereinafter 
specified, which are serious interruptions of the repose and 
religious liberty of the community. 

Such an introduction is set forth in the statutes of Okla- 
homa, South Dakota and New York. The legislature 
thereby recognizes that ours is a Christian race. The 
first day of the week is selected to meet with the custom 
and ideals of the majority. The acts are prohibited and 
made bad because of this prohibition. It is a fundamental 
principle that anything may be done on Sunday which is 
not expressly prohibited. The legislature must express 
the will of the people of a State as to what is to be pro- 
hibited or not. This is a police regulation — one believed to 
be for the benefit, health and welfare of the people of the 
State. 

Section 2. A violation of any prohibition of this chap- 
ter is Sabbath Breaking. 

This section merely defines the crime which has always 
been considered the least serious of all minor offenses 
known as misdemeanors. 



THE SABBATH 507 

Section 3. Punishment for Sabbath Breaking. — Sab- 
bath breaking is a misdemeanor punishable by a fine not 
less than ten dollars and not more than fifty dollars ; but 
for a second or other offense, where the party shall have 
been previously convicted, it shall be punishable by a fine 
of not less than twenty-five dollars and not more than Five 
hundred dollars or by imprisonment in a county jail not 
exceeding five days, or by both fine and imprisonment. 

This would seem to add to the prohibitive feature in 
making the misdemeanor more important. The insignifi- 
cant fine of one dollar often resolves itself into the odd 
state of hcensing, rather than prohibiting the act. It may 
be debatable whether an One hundred dollar notice will 
prohibit a man from spitting on the floor more than an 
One dollar notice on the wall of a street car. Experience 
must have shown this result to be true. Automobile speed- 
ing is now punished in many states by a Twenty-five dollar 
fine in place of the primitive one dollar penalty. The high 
penalty may cause the violation to be contested instead of 
admitted, but no judge should ever desire the plea of guilty 
merely in order to expedite his work. Officers make mis- 
takes at times and their work must be kept up in an 
efficiency standard to the same degree as any employee in 
any other business. The quicker an officer learns that 
standing on his post is not his sole duty, the earlier crime 
statistics begin to diminish. 

Section 4. Labor Prohibited on Sunday. — All labor on 
Sunday is prohibited except that which is incidental to 
any business hereinafter excepted, or not prohibited, and 
excepting the works of necessity and charity, which the 
public comfort, good order or health of a community de- 
mand and need the continuation thereof ; but every person 
employed in any excepted business is prohibited from 
working on Sunday unless an affidavit is in the possession 
of the employer specifying the day in each week that the 
employee refrains from labor. 

The length of this provision is necessitated by the com- 
plication of the problem. There should be no dubiousness 



508 SUNDAY THE WORLD'S REST DAY 

in this legislation. Judicial interpretation ought to be 
avoided as much as possible. Just how an irresistible 
force fails to move an immovable body has puzzled many- 
diligent students. A recent police commissioner of New 
York believed that street cars might not run on Sunday 
because all labor was prohibited on that day, but any judge 
would have considered the labor in running of street cars 
to be a v/ork of necessity that added to the good order, 
health and comfort of a community. It might be proposed 
to have the legislature specify the classes excepted and 
add to the same from time to time. In doing this the man 
who works must be protected and given one full day of 
rest in every seven, unless the legislature may consider 
that in a certain class of work, where a man works only a 
few hours each day, that in his case a full day of rest is 
not needful to his health in any possible way. I would not 
go so far as to say that a night watchman did not need his 
one night free in every seven, and I believe that modern 
legislation may tend to limiting the hours of any permis- 
sive work on Sunday to a certain total number of hours in 
each week. There is some legislation along the line of 
theory that no man may work more than forty-eight hours 
in one week. Exceptions often make rules and we must 
admit that emergencies may arise that should be consid- 
ered and excepted if possible. Suppose some great indus- 
try such as a blast furnace which could not be cooled with- 
out great loss and delay in the days that followed, needed 
the immediate attention of some expert mechanic who 
worked for 72 successive hours. This would be the case 
of an ox in the ditch. Humanity might demand that a 
law be overlooked or an executive grant clemency in a case 
of hardship not contemplated by a legislature in the enact- 
ment of a penal law. 

Section 5. Persons Observing Another Day as a Sab- 
bath. — It is a sufficient defense to a prosecution for labor 
on the first day of the week, that the defendant uniformly 
keeps another day of the week as holy; time, and does not 



THE SABBATH 509 

labor on that day, and that the labor complained of was 
done in such manner as not to interrupt or disturb other 
persons in observing the first day of the week as holy time. 

This is the usual section found in most every State. It 
protects a Jew or those who believe in keeping Saturday 
because it is the biblical Seventh Day. It is no defense to a 
prosecution for conducting a prohibited business for the 
reason that employees may work Saturday and really not 
deprive the owner of any business returns. Usually the 
Jew desires his Christian employees to work on Saturday 
and his Jev*ish employees to work on Sunday. 

Section 6. Public Sports on Sunday. — All public sports, 
exercises or shows whether indoors or out of doors upon 
Sunday, are prohibited. 

This w^ould allow private baseball games to which no 
admission is charged directly or indirectly. 

I have suggested that commercialized sport on Sunday 
would be prohibited solely for the reason that the individ- 
ual will be encouraged to take part rather than compose a 
part of the audience. 

If public sport is prohibited, an indoor ice hockey game 
where admission is charged must be prohibited if the out- 
door game is not allowed. 

A legislator must consider the welfare of his constit- 
uents and thus set forth the ideas of a people of a State. 

In a great many States public baseball is allowed on 
Sunday if played after 3 P. M. 

Section 7. Business. — All business, professions, arts, 
crafts, sciences, trades, manufactures and agricultural or 
mechanical employments upon Sunday are prohibited, ex- 
cept 

1. Works of public utility, necessity and charity needful 
to the good order, health or comfort of a community. 

2. Works that by their technical peculiarities require 
continuous operation. 

3. Work to save property in and of any business in cases 



510 SUNDAY THE WORLD^S HEST DAY 

of emergency, or where such property is in imminent dan- 
ger of destruction or serious injury. 
4. The following : 

(a) Barbering before ten o'clock in the forenoon. 

(b) Polishing and blacking shoes before eleven o'clock 
in the forenoon, and 

Except in cases of emergency, it shall not be lawful for 
any person to require any employee to work on Sunday 
unless such employee is allowed during the next six days 
of such week twenty-four consecutive hours without labor 
in or about the business of his employer. 

An apology may be needed for the length of this sec- 
tion, but it might have been much longer. Instead of item- 
izing all excepted business, the exceptions are classified. 

It is impossible to draft a statute which does not need 
construction by the judiciary. The growth of such con- 
struction in the past has shown conclusively the marvel- 
ous advantage of the common law over the rigid code of 
emperors. 

I am informed that in the State of Georgia the cele- 
brated dancer Anna Pavlowa was compelled to change her 
schedule of railroad routing as special trains could not be 
run under the law to aid in the fulfillment of her engage- 
ments overlapping Sunday. 

I have attempted to give the section flexibility to meet 
improvements, discoveries and inventions of our con- 
stantly changing age. 

In New York City there are Italian bankers who have 
no scruples against compelling their clerks to work on Sun- 
day the same as any other day. Employers of bootblacks 
insist upon their boys staying at their stands until nine 
o'clock at night. After working six months to obtain re- 
lief for these bootblacks, so that their day of rest would 
actually begin at three o'clock in the afternoon. New 
York's Governor vetoed the bill after the legislature's ad- 
journment. 

This reference is made to explain the trials and tribu- 
lations of enforcing so-called blue laws. 



THE SABBATH 511 

Section 8. Public Traffic on Sunday. — All manner of 
public selling or offering for sale or purchase, any goods, 
chattels, or other personal property or any real estate, ex- 
cept as follows : 

1. Articles of food may be sold, served, supplied and de- 
livered at any time before ten o'clock in the morning ; 

2. Meals may be sold to be eaten on the premises where 
sold at any time of the day ; 

3. Caterers may serve meals to their patrons at any 
time of the day ; 

4. Prepared tobacco, milk, eggs, ice, soda water, fruit, 
flowers, confectionery, newspapers, gasoline, oil, tires, 
drugs, medicines and surgical instruments, may be sold in 
places other than a room where spirituous or malt liquors 
or wines are kept or offered for sale and may be delivered 
at any time of the day ; 

5. Delicatessen dealers may sell, supply, serve and de- 
liver cooked and prepared foods, between the hours of four 
o'clock in the afternoon and half past seven o'clock in the 
evening, in addition to the time provided for in subdivis- 
ion one hereof. 

The provisions of this section, however, shall not be con- 
strued to allow or permit the public sale or exposing for 
sale or delivery of uncooked flesh foods, or meats, fresh or 
salt, at any hour or time of the day. Delicatessen dealers 
shall not be considered as caterers within subdivision 
three hereof. 

This is almost in substance the New York statute on 
that subject. In a city and state where there are more 
merchants who traffic with street carts than the rest of 
our whole country, it would seem that the problem of pub- 
lic traffic has been boiled to almost the stage of evapora- 
tion. When the street pedlar opens a store he lives in the 
back or over the same and sits in front on a Sunday morn- 
ing to lure passers-by into his palace of bargains. On Sev- 
enth Avenue, in New York City, if you should walk from 
Times Square to the Pennsylvania Depot, you would dis- 
cover the keenness of this development. Most of the 
resident merchants have scouts out to stop you and 



512 SUNDAY THE WORLD'S REST DAY 

almost drag you into their emporiums of second-hand 
clothes. 

One Sunday morning I accepted the invitation along 
with two husky policemen dressed in plain clothes, who 
were my guests for the day, and apparently enjoyed lunch- 
ing with me at my club. One of the poHcemen tried on a 
blue serge coat and agreed to buy the same, but carelessly 
exposed the night stick in his hip pocket as he removed 
the sartorial creation. I am still smiling over the speech 
made by the Hebrew mendicant to the effect that he could 
not violate the law and that the would-be purchaser must 
call on the next day if he really fancied the garment. The 
joke was on us, although a police judge told me afterward 
that he would have convicted the merchant for offering to 
sell. 

Section 9. Serving Process. — All service of any civil 
process on Sunday is prohibited and shall be void, except 
where such service is specially authorized by statute and 
to the same effect Saturday shall be construed as Sunday 
in favor of any person who keeps that day as holy time and 
does not labor on that day. 

There is an extra provision in the New York law making 
a misdemeanor, any malicious service on Saturday upon a 
person keeping that day as holy time ; but the New York 
law does not seem to make void service upon that day. I 
know of no conviction for misdemeanor, where civil process 
has been maliciously served in New York on a Saturday. 

In cases of extreme importance, an exception is usually 
made under the specific subjects and need not be set forth 
here. The exception is usually stated to the effect that 
service may be made when an affidavit is submitted to a 
judge to show that property may be destroyed or carried 
out of the State, or that the defendant is about to leave 
the State ; and permission for such service must be given 
by a judge. This exception is reasonable. For example, 
should a husband go out of the jurisdiction to avoid the 
payment of alimony, there should be a law allowing his 



THE SABBATH 513 

apprehension should he come into the State on Sunday. 
However, there is no law to this effect on the statute books 
of New York, although such a law would seem to be clearly 
desirable. 

As for criminal process, I have omitted referring there- 
to, I am suggesting at the closing of this summary a law to 
compel an officer to perform his duty on Sunday as re- 
gards all Sunday laws. 

I have omitted contracts made on Sunday and a useful 
clause to the effect that no one may defend a suit for a 
contract made on Sunday, without first returning the con- 
sideration. I believe that such a law encourages possible 
business. The making of the contract can only be dis- 
couraged by the possibility of failure in enforcement. 

Section 10. Processions and Parades. — All processions 
and parades on Sunday are prohibited, except processions 
to and from any church or a place where memorial ser- 
vices are held, or any cemetery. 

The New York statute enumerates the different kinds 
of processions excepted therein, but it would seem that 
the classification v/ill answer the same purpose. 

The processions hereby allowed are those that could only 
take place on Sunday and must almost necessarily take 
place on that day. It is believed that a St. Patrick's Day 
parade would not lose in fervor or interest if the 18th day 
of March should ever fall on Monday. 

Regarding the playing of bands, I am treating that un- 
der a new section called the ''Noise section," which imme- 
diately follows : 

Section 11. Noise. — All disturbing noises, within sight 
or hearing of any place of religious worship, or affecting 
the quiet and peace of any owner or tenant of land, are 
prohibited on Sunday. 

For the purpose of this act no band of music shall play 
within three blocks or closer than two hundred yards tp 
any place of religious worship. 



514 SUNDAY THE WORLD'S REST DAY 

Crying aloud of newspapers shall be construed as dis- 
turbing noise. 

Each and every locality has an ordinance on quiet and 
peace. 

Disorderly conduct to-day is the strongest weapon in 
the hand of any officer of the law. It is to all intents and 
purposes disrespect of peace and law. The ipso dixit of 
any judiciary establishes the crime, and the attorney gen- 
eral of no domain is qualified to eradicate the blot by an 
appeal. It is the pride and reserve of the judiciary as well 
as every officer of the law. It will almost cover any sin of 
omission or lack of knowledge of the law. 

Surely I should show grave fear of justice should I 
cast aspersions upon the Ku Klux Klan of the wig and 
gown. I bow to its glory and pass on to another section 
which is far more amusing. 

Section 12. Public Amusements other than Sport, Ex- 
ercises or Shows. — Every performance or rehearsal of any 
amusement in which any artist, acrobat, actor or other 
performer of the vaudeville, operatic or dramatic stage 
takes part is prohibited on Sunday, irrespective of whether 
an admission fee is charged or whether an audience is 
present or whether the performance or rehearsal is given 
on a stage, at a private home, out of doors or at any other 
place whatever. 

For the purpose of this section any participant to any 
degree whatever, shall be a principal in the misdemeanor. 

This section shall not be construed to prohibit moving 
pictures, symphony, instrumental or band concerts, 
chamber concerts, lectures, addresses, or vocal singing in 
which the singer does not render any opera or musical 
comedy or any part thereof. 

In short the professional actor should be entitled to and 
protected in his day of rest. 

I have not provided for forfeiture of any license for I 
believe in the police attending at all such places and sup- 
pressing such misdemeanors. 



THE SABBATH 515 

It may surprise you to know that at last there is an 
actors' union powerful enough to order its members not to 
take part in Sunday performances. 

But until the problem of their uniform contract with 
managers is solved, they must consider one day of rest as 
a secondary necessity. 

I am informed that the actor feels a slackening of his 
work during the early part of the week in those western 
cities where he must perform on Sunday. 

I have excepted moving pictures for the reason that I 
believe that they are a power for greater good in morals 
than almost any other feature of our life at this time. 

The Saloons have already felt that their loafers are dis- 
appearing and attending moving picture shows; and for 
those not inclined to appreciate the evening fireside, I 
commend the moving picture theatre as a means of mental 
rest for the most tired of laborers. 

There is one possible weakness in the section as out- 
lined. The opera singer may possibly be called upon for a 
Sunday night concert. Opera singers to-day are not as 
widely scattered in this country as in Italy and for the 
time being, opera singers need to be encouraged and de- 
veloped if the United States is ever to take its proper place 
in the operatic world. 

Section 13. Enforcement of the Sunday Law. — Any 
neglect or omission in the prohibition or prevention of the 
continuation of any violation of any section of this Sunday 
Law Statute on the part of any officer of the law whose 
post or duty includes the place of the alleged violation is 
prohibited, and any two residents of the state may make 
complaint therefor, before any police magistrate or jus- 
tice of the peace who must on the same day summons the 
officer complained against to appear before him for a hear- 
ing within the next three succeeding days. 

This section is submitted without comment. 
It is at present an open insult to the intelligence of 
legislators that the man with money and desire to so spend 



516 SUNDAY THE WORLD'S REST DAY 

it, may and can always obtain a drink in any community, 
whatever the Hquor law thereof may be. 

If the rich man in a New York club may order a drink 
without any sandwich, the traveller may do so in any hotel 
by ordering the perennial sandwich ; and the back doors of 
saloons still swing and always will until mankind decides 
to have juries who do not close their eyes to human frailties. 

The record for nine years in New York discloses some 
fourteen hundred Sunday saloon cases presented to grand 
juries and convictions in only three of such cases. 

I am informed that on a snowy, bleak night in New 
York that upwards of 90,000 mortals sleep in chairs in the 
back rooms of saloons. Drive them on the street if you 
will ; call upon the brewers for help for they own chattel 
mortgages on most saloons; or change public opinion on 
the subject. 

This problem will solve itself in time. I believe that 
rational men drink less to-day than ever before. 

In the present war we have seen nations awakening to 
the danger of drink, and I believe that in the success of 
woman suffrage the problem will be solved all the sooner. 

If our mothers or the wives of the men who drink had 
their way, there would be no more intoxication. 

This is a problem for humanity and we must look ahead 
for its solution. 

THE JEWISH SABBATH IN ITS RELATION TO THE 

GENERAL QUESTION OF SABBATH 

OBSERVANCE 

By Rev. Dr. Bernard Drachman 

I appreciate very greatly the honor and the privilege to 
appear before you on this occasion, although I realize that 
I am here in a rather strange and unfamiliar environment. 
At the same time I feel that my presence in your midst is, 
for several reasons, not improper. First, it is good that 
Christians and Jews should know each other better. Ig- 



THE SABBATH 517 

norance is the parent of prejudice and antipathy, and 
meetings such as this can do much to dispel these harsh 
and uncharitable sentiments. 

Secondly, we both represent religious organizations, 
with similar religious problems to solve, and it is very well 
conceivable that brotherly conferences conducted in a 
spirit of mutual tolerance and sympathy may bring about 
a solution of these problems in a manner satisfactory 
to all. 

In particular, both Christianity and Judaism in this 
country are afflicted with problems of Sabbath observance. 
You desire and find it necessary to exercise constant vigi- 
lance and take strong action in order to improve the ob- 
servance of the day which you revere as Sabbath ; exactly 
the same necessity exists for us. It is true, we differ as to 
the day which is to be considered the Sabbath, but the 
principles and motives which actuate us both are exactly 
the same. 

I would like to impress upon you, for it is a point con- 
cerning which many Christians do not seem properly in- 
formed, that in Judaism Sabbath-keeping is a most vital 
and fundamental precept, considered equal in importance 
to all the other commandments of the law. The Holy 
Sabbath, according to our unbroken tradition of over 
thirty centuries, recognized by all Biblical scholars, Jew- 
ish and Christian alike as correct, begins at sundown on 
Friday and ends at sundown on Saturday. Whenever the 
Sabbath is referred to in the Bible, the reference is to this 
period, which is the seventh day. This period of twenty- 
four hours is observed with the utmost strictness by all sin- 
cerely religious Jews. During its continuance, we do not 
buy or sell, labor, make fires, carry burdens or attend to any 
secular matter. The day is entirely given over to religious 
exercises or to such innocent recreation as is permitted by 
our religious codes. Services are held three times that 
day in the synagogue and much of the time in the home 
is also given over to prayer and devotional exercises, 



518 SUNDAY THE WORLD^S REST DAY 

Under these circumstances, we believe that we fulfill all 
the requirements of Sabbath-l<:eeping which can be reas- 
onably expected of any one, and that we should not be 
asked to observe, in addition, the day of rest enjoyed by 
another faith. It is a matter of keen regret to us that this 
difference exists between us and the Christian world as 
regards the Sabbath, but it is not of our making nor is it in 
our power to alter it. We are bound by our conscience, our 
loyalty to the ancient faith we have inherited from the 
long distant ages of our glorious past, faithfully to observe 
the seventh day as Sabbath, and we could not violate this 
troth without hateful and degrading treason to our Heav- 
enly Father. 

We would be happy indeed should the Christian world 
also adopt the date we know to be the true Sabbath, as in- 
deed a not unimportant portion thereof has already done, 
and thus do away with controversy and friction between 
Christians and Jews in regard to this fundamentally im- 
portant question. As long, however, as the Christian 
world is not prepared to do this, we ask for fair and cor- 
dial recognition of the justice of our attitude, of our right 
to uphold our historical Sabbath and to be exempt from 
observing the day of rest of Christianity, a day founded 
upon theological concepts with which we, as followers of 
the Hebrew faith, have no connection. Especially do we 
protest against this observance being forced upon us by 
state enactment, a proceeding which we consider alto- 
gether un-American and repugnant to the fundamental 
concepts of free government and liberty of conscience as 
they have hitherto existed in this land. 

Rehgious liberty is the sweetest and most precious form 
of liberty, just as tyranny and oppression in religious 
things or on religious grounds are the most harmful forms 
of tyranny and oppression. But this principle of religious 
liberty, which is embedded into the very foundation and 
fibre of American institutions, emphatically forbids the 
istate exalting one faith or its institutions or usages over 



THE SABBATH 519 

those of another faith or subjecting any citizen to disad- 
vantage or injury because of his rehgious connections. 

Even in countries where there exist state rehgions or es- 
tabhshed churches, but which are conducted in accordance 
with enHghtened and constitutional principles, the rights 
of dissenters are carefully protected and scrupulous con- 
sideration paid to their divergent views. 

Such are, for example, England and Holland, in both of 
which, as in several other European countries, there exist 
exemptions from Sunday laws for the benefit of seventh 
day observers, who are, in those countries, almost exclu- 
sively Jews. 

On what grounds then can it be defended when Ameri- 
can states, in which no established church exists and 
which are supposed to look with absolutely impartial be- 
nevolence upon all denominations, formally adopt the day 
of rest enjoined by one faith and force its observance upon 
all citizens, regardless of the fact that many oppose its ob- 
servance on religious grounds and keep a Sabbath of their 
own on another day. If this is not religious tyranny, 
what is ? 

The question as to which is the true Sabbath day is 
purely a theological one. On the one side stand the great 
bulk of Christians, who consider Sunday the Sabbath, or, 
rather, have clothed the first day of the week, the sup- 
posed day of resurrection of Jesus, with some of the at- 
tributes of the ancient Biblical Sabbath ; on the other side 
the Hebrews, who loyally continue to observe the seventh 
day revealed to their ancestors as Sabbath, the Seventh- 
day Baptists and Adventists, whose adherents number 
many thousands in this land and the great church of 
Abyssinia, which keeps the Seventh-day Sabbath along 
with the rest of the Mosaic law. 

How can an American state undertake to settle a the- 
ological question, how can it say to its seventh-day observ- 
ing citizens: *'Your theology is wrong, while that of 
the citizens who observe the first day is right, and you 



520 SUNDAY THE WORLD^S REST DAY 

must therefore all of you close your shops and stores and 
abstain from all labor and business on the first day of the 
week." 

How can an American state say to its citizens of Hebrew 
faith : *'You must revere and observe the day consecrated 
to the memorial of the resurrection of the Nazarene." Yet 
this is exactly what it is doing when it compels the ob- 
servance of Sunday by Jews. In Rome they used to com- 
pel Jews on certain occasions to go to church and listen to 
Christian sermons. To compel Jews by law to keep the 
Christian Sabbath is in essence the same. 

It is only necessary to state the case with this clearness 
to see how utterly absurd, how impossible, it is from any 
American point of view for the state to assume such an at- 
titude. The attempt has therefore been made to defend 
the Sunday laws on other grounds, and thus have arisen 
the ideas of "The Civil Sabbath," "The Sanitary Sabbath," 
"The American Sabbath." The idea underlying these 
phrases is that the observance of Sunday is not enjoined 
by the law as a religious practice but as purely civil ordi- 
nance for the benefit of the people. 

Just as the state enforces vaccination or street cleaning 
or establishes schools, because these things promote the 
public health and well-being, so also does it ordain that 
there shall be a weekly day of rest, because it is desirable 
that every human being shall have one day in seven for 
rest and recreation, and since Sunday is already observed 
by the majority of inhabitants, it selects that day for the 
purpose. 

This presentation of the case has at first blush much 
plausibility, but a little examination demonstrates its utter 
insincerity and that it is a mere subterfuge, adopted as a 
means of surreptitiously introducing into American life 
religious concepts and practices which, under our political 
system, could not be directly admitted. In reference to 
the other utilities, such as vaccination or education, the 
state does not insist that they must be obtained from one 



THE SABBATH 521 

source or in one way. It maintains public schools, but is 
quite satisfied if a child obtains education in private or 
parochial institutes of learning ; it appoints physicians to 
vaccinate those who require it, but does not insist that all 
shall utilize their services, but is quite content that they be 
vaccinated by other physicians. 

In other words, it looks at the object to be attained, not 
at the manner or means of its attainment. The principle 
of the ''civil" or "sanitary" Sabbath justifies the state in 
insisting upon a weekly day of rest, but not in designating 
the day. As long as the citizens enjoy dispensation from 
toil upon one day of the seven, the state is satisfied, the 
choice of the day must be to it a matter of entire indifi^er- 
ence. It is inconceivable that the state should establish 
Sunday as the sole day of rest, knowing that it thereby in- 
flicts great hardship on thousands of honest and worthy 
citizens. 

Besides, if the state's only object is to secure to the citi- 
zens weekly relief from the burdens of toil, it should en- 
deavor to afford them on that day as many opportunities 
of recreation as possible. It should open wide the mu- 
seums, theatres, picnic grounds and other places of enter- 
tainment and amusement and bid the weary people enter 
and be refreshed. 

Instead of this we find rigorous prohibition of most of 
these things, evidently because of the view that they inter- 
fere with the religious character of the day. It is, there- 
fore, clear that the ''civil" or "sanitary" Sabbath is a mere 
pretense, that what is really aimed at is to enforce the uni- 
versal religious observance of Sunday, by the abstinence 
of all citizens from secular labor, business or pleasure. 

That this is an establishment of religion, and as such 
incompatible with both the spirit and letter of our gov- 
ernment system, is to my mind and, I believe, to the mind 
of every unprejudiced thinker, absolutely certain. 

It follows, therefore, as an irrefutable corollary from 
the above considerations that the state is absolutely in- 



522 SUNDAY THE WORLD'S REST DAY 

hibited by the spirit of American institutions from making 
Sunday the exclusive day of rest for all citizens, and from 
prohibiting on that day innocent and moral amusements. 

Let us turn away, however, now from the consideration 
of the purely legal and political aspect of the matter. 
Apart from the question whether the state has or has not 
the right to enact such laws, I maintain that, for many 
good reasons, it should not, and no enlightened man, no 
true Christian, should desire it to enforce by the strong 
arm of police power the observance of Sunday, especially 
not upon Hebrews and other Seventh-day observers. Such 
compulsion is contrary to the very spirit of true religion. 
The essential requirement of religious practice is that it 
be voluntary, not compulsory. 

There is not only no value in compulsory religious prac- 
tice, but it leads directly to disbelief in and contempt for 
all religion. The true rehgionist does not and cannot de- 
sire that any one shall practice the observances of a faith 
in which he, the other person, does not believe and to 
which he does not belong, nor is he offended by such non- 
conformity. This is emphatically the attitude of Judaism. 
The Sabbath law, with its strictness and severity, is for 
the Jew alone ; there is no thought of such a thing as that 
the Gentile also should observe it. 

Furthermore, the compulsory observance of Sunday by 
Jews leads to results which should be deemed undesirable 
by state and church, as well as by loyal Jews. It leads to 
the desecration of their Sabbath by Jews who find it im- 
possible or difficult at least, in this age of fierce economic 
competition, to succeed in business, or even to earn a liv- 
ing, if they are to sacrifice two days weekly from the pur- 
suit of their vocations. 

Once the Sabbath is gone, irreligion follows, which may 
then lead, in individual instances, to atheism and an- 
archism. Why should any Christian desire to break down 
the religious sentiments of his Jewish fellow-citizens? 
Why should the state adopt measures which tend directly 



THE SABBATH 523 

to overthrow Judaism and rear up a generation of irre- 
ligious Jews? I believe that this is directly contrary to 
the best interests of both. I would certainly prefer to see 
a Christian loyal to his faith rather than an infidel, and I 
should think Christians would feel the same towards us. 

Christians of America should, it appears to me, espe- 
cially sympathize with the Jew in his endeavor to maintain 
his faith amidst countless trials and difficulties. The Jew 
in the manner of his advent in this land, is the truest of 
Americans. Like most of the early settlers in this coun- 
try, he comes here not for gain but for conscience' sake, 
but while, as regards the rest of the present-day immi- 
grants that motive has ceased to be operative, in his case 
it still impels his weary feet from continent to continent. 

The Jew to-day is a worthy companion of the Puritans, 
the Palatines, the Huguenots and hosts of others who 
came here in past ages because they were persecuted in 
their native lands on account of their faith. Were there 
no religious persecutions in Europe there would be very 
few Jews in America. Shall now America, the land of re- 
ligious refugees, also turn persecutor and persecute the 
seventh-day observer by refusing him permission to do 
honest work and business on the first day of the week ? 

America ought to encourage Judaism, as it encourages 
Christianity, and rejoice if the Jew grows up a loyal, con- 
scientious adherent of his ancestral religion, which 
teaches every virtue and makes for righteousness, purity 
and every sublime ethical idea of humanity. No sincere 
Christian should be offended if the Jew, who has kept his 
Sabbath, attends to his secular duties on Sunday. Russia 
persecutes the Jewish body; I hold it unthinkable that 
America should persecute the Jewish soul. 

I believe, therefore, that the state has no right, and no 
Christian, no true American, has any reason to desire that 
the Jew or other seventh-day observer shall, in addition to 
his own, keep another day of rest. 

Let me, before concluding, briefly consider some of the 



524 SUNDAY THE WORLD'S REST DAY 

objections which are urged against such exemption. It is 
said to be special legislation in favor of a particular class 
of people. That is not so, for the simple reason that the 
seventh-day observer receives no privilege or advantage 
through his exemption from the Sunday suspension of 
work and business, but is merely made the legal equal of 
other citizens. Sunday observing citizens may attend to 
their secular occupation six days in the week. Saturday 
observers at present rest 104 days in the year, or if Jews 
117. 

If their day of rest is recognized as fulfilling the intent 
of the law, they are then on a basis of legal equality with 
other citizens, only that and nothing more. I say legal 
equality, for economically they are still at a disadvantage, 
since Sunday business does not equal Saturday business, 
even though they get some of the Saturday business at 
its tail end. 

It is further said that if Saturday and Sunday observ- 
ance were made legally equal the former would displace, or 
almost so, the latter. There may be some truth in this 
view, but no true American should be prevented from 
doing an act of justice by such a consideration. The princi- 
ple of fair play and a square deal should prevail ; let the 
better cause win. The people should be permitted to exer- 
cise their own honest choice and true preference in this 
matter of Sabbath observance and not be artificially re- 
stricted or compelled by law to limit their choice to a single 
specially designated day. 

Certainly the church, which claims that its authority is 
divine, should not seek to bolster up its cause by earthly 
power, but should rely on the intrinsic force of truth and 
conviction alone. As a matter of fact, this feared result is 
more than improbable. 

Seventh-day observers are and, in all likelihood, will al- 
ways be greatly in the minority. It is also sometimes said 
that this is an extraordinary and unprecedented demand 
on the part of the Jews and other seventh-day observers, 



THE SABBATH 525 

and that such privileges are not granted to them in other 
states and countries. This is not at all the case. 

In many states and countries the justice of the seventh- 
day cause is recognized and exemption from Sunday laws 
given to its observers. Such is the case in twenty-four 
states of this Union and in many foreign countries, in 
England, Holland, parts of Germany, and even in Turkey 
and Bulgaria. France and Italy require one day's rest in 
the week, but do not specify the day. That would be the 
ideal also for America. 

In view of all these facts and considerations I believe, 
therefore, that the principle that the observance of the 
seventh day should be recognized as equivalent to the ob- 
servance of the first day, is a just and proper one, and that 
both the state and Sunday observance societies should 
cheerfully recognize and accord this right to all those 
whose consciences impel them, to observe the seventh day 
as the Sabbath. 

What I have said up to now represents my general con- 
ception of the theological and legal aspect of the question. 
Realizing, however, that there are numerous practical dif- 
ficulties in the way of bringing about a general acceptance 
of this view, I wish to put before you a proposal, based 
upon a practical consideration of the question, and which 
I have already published in the Bulletin of the New York 
Sabbath Committee, viz. : the proposal of a weekly Holy 
day and Holiday, that is to say that there should be two 
days of rest weekly. This solution of the problem would, 
I believe, cope with all the difficulties, which are so keenly 
felt by all those interested in the question of Sabbath ob- 
servance. 

The proper observance of the Sabbath is equally dear 
to all true rehgionists, Jews and Christians alike. All who 
believe that religion is of vital import, spiritual and ethi- 
cal, in the life of men, recognize the indispensable need of 
a weekly interruption of the whirl and grind of material 
things, of the business and labor which are so hard and 



526 SUNDAY THE WORLD'S REST DAY 

exacting in this age of intense economic pressure, and of 
the observance of a peaceful, restful and holy day, free 
from all thought of secular activity and devoted exclu- 
sively to higher things, to spiritual uplift and communion 
with the Divine. 

The Sabbath, with the opportunity which it affords of 
attendance at public worship and listening to words of 
wisdom and moral instruction and with the suggestion of 
spiritual mediation and introspection which its sacred 
quietude naturally produces, is most admirably adapted 
for arousing and strengthening the religious sentiment, 
for developing the religious frame of mind. 

It is, therefore, of the highest importance to the cause of 
religion to promote Sabbath observance, to assure to every 
man, woman and child in the community the enjoyment 
of the Sabbath of twenty-four consecutive hours of free- 
dom from secular cares and of opportunity to lead a spirit- 
ual life. Unfortunately, the Sabbath problem in the mod- 
ern world is attended with obstacles which render its 
proper solution a matter of the utmost difficulty. 

First, there is the difference of opinion as to the day 
upon which the Sabbath is to be observed. The Jewish 
tradition, going back to dim antiquity, to the period of the 
world's history in which the Sabbath originated and ex- 
pressed in explicit BibHcal precept, tells us that the term 
Sabbath applies to the twenty-four hours from sun-down 
on Friday to sun-down on Saturday. 

Accordingly the Jews and those Christian sects who 
agree with the Jews on this point, observe that weekly 
period as the Sabbath. The bulk of Christendom, of 
course, for theological reasons satisfactory to it, holds a 
different view and observes the first day of the week or 
Sunday as Sabbath. It is idle to expect either of the op- 
posing parties to give up their views on this point. Each 
party looks upon its stand on the Sabbath question as 
fundamental to its faith and adheres tenaciously thereto, 
without thought of surrender. 



THE SABBATH 527 

The observance, therefore, by all of one day as Sabbath 
is out of the question. Any attempt to enforce such uni- 
versal observance by legislation would mean a serious 
wrong to a large part of the community and would be re- 
sented as religious persecution and tyranny. 

There is another very serious difficulty in the fact that 
the need of a larga portion of the community for a day of 
recreation and recuperation interferes very greatly with 
the observance of the one weekly day of rest as a time of 
worship and religious quietude. The young men and 
young women who have been tied down for six weary days 
to hard and exacting toil, who have been confined to the 
shop and the factory with no opportunity for the bright 
outdoor life which their young blood demands, are in no 
mood for church-going on Sunday or Saturday. They 
want to be out in the open, indulging in the active physical 
exercise for which, after six days of cramped confinement, 
their young bodies crave. They want to dance and romp, 
to play baseball, to row and to ride. They resent the 
attendance at worship as another form of irksome con- 
finement and if compelled against their will to abstain 
from the physical activity which they crave and to attend 
services which they are in no mood to appreciate they are 
only too apt to turn against religion altogether. 

This craving for exercise and recuperation is quite nat- 
ural and justifiable, yet it is impossible for religious 
authorities to consent to its unrestricted gratification on 
the Sabbath. To do so would be to deprive the holy day 
of its devotional character and would reduce it to a day of 
merely secular recuperation. There seems to be but one 
way to overcome the difficulty. That would be to have 
two day^ of rest in the week, one to be purely secular in 
character and devoted to physical recuperation, the other 
to be purely rehgious and devotional. 

I suggest that the Sunday and Saturday be selected as 
the days, as they already possess in great measure the 
required characteristics. The Christian would observe 



528 SUNDAY THE WORLD'S REST DAY 

the Sunday as holy time and the Saturday as a secular 
holiday ; the Jew would naturally reverse the process and 
observe the Saturday as Sabbath and the Sunday for secu- 
lar recreation. Business and industry would, in this event, 
be discontinued on both days, except as regards the period 
from sundown on Saturday until midnight which is not 
regarded as Sabbath by either religion and which could be 
usefully employed in providing the necessaries of house- 
hold and personal use on Sunday. 

This, it appears to the writer, would be an ideal solu- 
tion of the Sabbath problem. It would give ample oppor- 
tunity for satisfying the needs of both the soul and the 
body, of doing justice ahke to the claims of religion and 
the sanitary requirements of physical recreation. It would 
also make an end of the constant strife between observant 
Christians and Jews as regards the effect of Sunday laws 
on the latter. 

What the Sabbath-keeping Jew resents in the Sunday 
lav/s is not the rest-day idea — that is a doctrine of his own 
faith — but the fact that the selection of the Sunday for 
general observance puts him in a position of inequality 
over against the Christian, compels him to restrict him- 
self to five days' business, while his non-Jewish competi- 
tor enjoys the full privilege of six. The institution of two 
days of rest would put all citizens on a plane of equality 
and remove this long-standing grievance. The idea does 
not seem impracticable. 

The Saturday is already observed to a great extent as a 
half -holiday in both mercantile and industrial establish- 
ments and is found entirely feasible, indeed, very satis- 
factory and beneficial. 

It would not seem to be a matter of great difficulty to 
add the few morning hours to the holiday and to spread 
the observance to those sections of the community which 
have not yet taken it up. 

What is needed is a vigorous campaign of education to 
show the community the eminent desirability of the double 



THE SABBATH 529 

weekly holiday from every point of view, sanitary, social 
and religious. The writer for one is convinced that if the 
custom of observing two weekly rest-days is ever defi- 
nitely accepted by the community it will speedily demon- 
strate its usefulness and desirability and will remain a 
permanent and cherished institution of our people. 

MODEL SUNDAY LAWS— NATIONAL, STATE, AND 
MUNICIPAL 

what they should contain and omit 

By Gen. Ralph E. Prime 

The recognition of the benefits, economic and civil, of 
resting one day in seven, not strictly a sacred time, dates 
far back in the history of the world and as far back, in 
fact, as in sacred history. We may well assume, yes, we 
may well conclude, that the law of the Bible concerning 
the rest of one day in seven, given on Sinai and written by 
Moses, only codified what was already law of many na- 
tions and long had been the law of Israel and of Israel's 
ancestors. The discoveries of the last half century con- 
cerning the law of ancient Assyrians, and before that the 
law of the Acadians, which we learn from the clay tables 
of that far-off period of time, written in clay tablets, pre- 
served for millenniums and nov/ brought to light, give us 
abundant evidence that those very ancient people had a 
law setting apart as a day of rest one day in seven, calling 
it ''Sabattu," v/hen labor was unlawful. How extensively 
such laws existed in different nations of those times or 
how extensive was the practice among them of observing 
a rest day, we do not knov/ and cannot know. From sacred 
history it would appear that there had been absurd and 
vast formal reading of the Sinai commandmient among the 
Jewish nation and absurd exaggerations of its require- 
ments of rest from labor, including in it works of neces- 
sity and charity, the call for which would naturally be 
responded to by every human impulse. This we learn 



530 SUNDAY THE WORLD'S REST DAY 

from the criticism by the Pharisees upon the benevolent 
kindly work of the Lord Jesus in healing the sick, restor- 
ing the blind, and curing the cripple. The true spirit of 
the law was set out in our Lord's question whether a man 
whose ox had fallen into a pit would not rescue him on 
the Sabbath day without feeling that he had broken the 
law by the kindly act. No doubt the practices of the 
pagan nations had, and naturally had, broken down this 
law, for when we come to the period of the nominal Chris- 
tianizing of the Roman Empire it took shape in an edict 
of Constantine in making a Sunday rest day, for in A. D. 
321 Constantine enacted a law that all tradesmen and city 
people should rest on the venerable day of the sun. This 
regulation, it is to be noticed, did not make agriculture a 
forbidden work. Some will claim that this law of Con- 
stantine was a pagan regulation in honor of the cult of 
sun worshippers and they argue that on the day following 
its enactment another edict was issued, commanding that 
in the event of the palace being struck by lightning, sooth- 
sayers should be consulted. It is easier, however, to recog- 
nize that this act was the work of a politician striving to 
carry water on both shoulders and to satisfy both the 
Christian and the pagan and some claim that the vener- 
able day referred to was the recurrence of the sacred day 
of Apollo, whereas the day of Apollo was a monthly festi- 
val and not a weekly festival. But we must not judge 
Constantine, the new Christian Emperor, by the test of 
the period in which we live and by the light in which we 
live, but rather, as being evolved from recent paganism he 
was not stepping at once and instantly into a true concep- 
tion of the sacredness of the day and he had not yet exer- 
cised his conscience so as to be able to judge between the 
right and wrong or at once to jump into a complete reali- 
zation of the benefits of the sacred day one day in seven 
or a rest day. As Pontifex Maximus, he was the head of 
all religions and with an easy conscience might fairly de- 
sire to favor Christians on one day and seem to favor 



THE SABBATH 531 

pagans on the next. This first edict, however, remains as 
an historical fact. 

In the year A. D. 387, we have another Eoman 
decree which, translated, reads : ''On the day of the sun, 
commonly called the Lord's Day, let there be cessation of 
law suits, business," etc. Five years later, in A. D. 392, 
another Roman decree provided against theatres, forbid- 
ding any shows to turn away attendance from the mys- 
teries of the Christian religion. We see at a glance and 
instantly that the use of the words "Lord's Day" as a 
name for the day of the sun at once distinguishes it from 
being the day of any pagan festival. 

During the Middle Ages Popes and Councils, when civil 
power came to be exercised by them, made decrees and 
canons concerning Sunday observance. 

When the Saxons came to England early Sunday laws 
were enacted and v/ork on the Sunday was punished and 
in cases labor was forbidden from sunset on Saturday to 
sunset on Sunday. In A. D. 747 Eidelbald, King of the 
Mercians, added to the prohibition of work an interdict 
against business and meetings and journeys. Later all 
merchandising v/as interdicted on the Lord's day; and 
Sunday trading, folk-motes, heathen songs, and devil's 
games, were forbidden. Canute in A. D. 1017 forbade mar- 
keting on Sunday except for great necessity and forbade 
hunting and worldly work and enacted that no man should 
be put to death on that day. 

From these other early statutes in England progress 
and additions to the things forbidden on Sunday are 
easily traced in the histories of Edward the Confessor, 
William the Conqueror, the statutes of Henry VI, Edward 
IV, Edward VI, Charles I, and Charles II. 

With such a history in the country from which they 
came, the Puritans fled to this land of ours, bringing with 
them their Puritan and religious principles and to their 
account was laid the fabulous "blue" laws of Connecticut, 
among which, it was said, that the working of a cider bar- 



532 SUNDAY THE WORLD'S REST DAY 

rel on Sunday was to be punished, nor was it beyond imag- 
ination that such things might have been in the early New 
England Sunday laws, some provisions of which applied to 
dumb beasts and some to inanimate objects. 

But from what has been said, it certainly appears that 
Sunday laws are not Puritanical in origin. In one or 
another form they are in the history of sixteen hundred 
years of the Christian era and extend way back probably 
four thousand years before Christ. There is no doubt that 
to a believer in the Bible revelation, the religious element 
which necessarily flows from the example of the Creator 
and from the command on Sinai attached to Sunday laws 
a religious foundation. But it is equally easy to see from 
the history of the world that wherever Sunday laws have 
been enacted from the time of the Acadians to the time of 
the Americans, there has always been a hygienic and eco- 
nomic foundation for the betterment of the race, not only 
in its spiritual make-up but physical as well. 

In view of the dissimilar customs of life and convictions 
of heart of the different nations of the earth it would go 
without saying that the provisions of Sunday laws for 
one people cannot be the conditions for all other peoples. 
In countries where there is a state religion there will 
always be in the nature of things a recognition, intentional 
or unintentional as it may be, of the claims of the day from 
the religious standpoint ; and in other nations where there 
is no state religion it will have to be based solely and only 
upon economic and hygienic principles and claims. It can- 
not be successfully asserted for any people that our physi- 
cal human nature, aside, as far as any can be aside, from 
the demands of religion, does not inexorably demand the 
rest period of one day in seven. Why one day in seven and 
not one day in ten or one day in three, it is idle to specu- 
late or argue. It seems to be a part of the law of our phy- 
sical natures written in us by the great Creator. Aside 
from the demands of state law these periods of rest have 
come to be regarded as it were a command of an unwritten 



THE SABBATH 533 

law, in flesh and blood and bones, the validity and demands 
of which are recognized by the very customs of business 
and of industry. The rightfulness of a compulsory rest 
day from the economic and hygienic standpoint has passed 
the possibility of debate and become recognized and writ- 
ten into the customs of practically all civilized peoples. 
The model Sunday law for national, state, and municipal 
entities, hence, can well stand in all countries and among 
all peoples upon the foundation of the demands of human 
nature and the requirements of the rest day, to be indeed 
a rest day, free from all work which is toil, free from all 
amusement which requires either toil to produce it or 
nervous excitement to enjoy it, from all travel which 
requires labor bestowed upon the means of travel or such 
a connection of the traveler with his other day employ- 
ment as that he cannot separate himself in the rest of one 
day from the physical labor or nervous drag and depres- 
sion incident to the anticipation of the v/ork of other days 
that lie before him. There is a manifest difference be- 
tween, on the one hand, leisurely strolling on the rest day 
and enjoying the beauties of nature, or the fellowship with 
friends and loved ones ; and, on the other hand, the excit- 
ing looking upon artificial scenery and hearing artificial 
dialogue, or witnessing and participating in the excite- 
ment of a physical contest of any kind, or of travel with 
continuous anxiety and burning and thinking and plan- 
ning about the results of the quest at the end of the jour- 
ney to be reached and tackled on the following work day. 
I can scarcely conceive of the impossibility of understand- 
ing these contrasts, by any intelligent person, who thinks 
and studies the proposition, for experience teaches the 
truth of each of these situations. And it is the rest, 
emphatically the rest, willing or enforced, that is to be 
secured by the law as a preparation for the best kind of 
toil in other days of the week. 

So that it would seem that for all peoples in all nations, 
states, and municipalities, the model Sunday law should 



534 SUNDAY THE WORLD'S REST DAY 

contain that which will reach not simply muscular rest 
only but nervous and intellectual rest also in order to fit 
the subject for the best work, the most energetic work, 
and the most successful work, on the other days of the 
week. 

And work is not to be limited to manual labor, for men 
become as utterly tired out and fagged, with intellectual 
work, or with nervous excitement, as they do with the 
most strenuous manual labor. 

But there are other elements which may enter into the 
reasonableness and rightfulness of a model Sunday law 
among some people. 

America was born a Christian nation, the one nation on 
all the earth which was always such. I speak of America 
as a whole, in mass, for before it became a nation a part of 
its law was the common law of England and this law has 
been by constitutional enactment extended to almost all 
its territory which was not a part of its original Colonies. 

It has been repeatedly stated in judicial opinions in many 
of the states of the United States of America that by rea- 
son of the adoption of the common law of England Chris- 
tianity was adopted. Christianity had become a part of 
the common law of England long before the independence 
of the Colonies. Sir William Blackstone in his commen- 
taries on the law of England, written before 1765 and 
accepted as authority in England and among all English 
speaking people, and an accepted law textbook in America, 
wrote: ''Christianity is part of the law of England." 
Lord Chief Justice Hale, than whom scare a greater jurist 
can be named, earlier than 1760 in rendering judgment in 
a criminal prosecution for blasphemy, wrote: ''Chris- 
tianity is parcel of the law of England." Any searcher for 
cases in the English law books will be furnished many 
cases in English courts where the writing or speaking 
against Christianity was a criminal offense. In fact, it 
has never been questioned but that Christianity, as dis- 
tinguished from the Church establishment, was part of 



THE SABBATH 535 

the common law of England at and before the independ- 
ence of the American Colonies and hence continued to be 
the law of the colonies from and after the independence, 
not only by its having been the law of the Colonies before 
the independence, but by the express constitutional con- 
tinuance of that law in the constitutions of many of the 
states; and it has never been abrogated in the Colonies 
save only where express legislative changes in distinct 
parts of that common law have since been made, but no 
change has ever been made in that common law in this 
respect under consideration, and it has passed into the law 
books of America in adjudicated cases. 

The Supreme Court of the United States in 1844, in the 
celebrated Gerard will case. Judge Storey writing the 
opinion, held that the Christian religion was a part of the 
common law of Pennsylvania. And to the same effect it 
was held in the State of New York in 1811, in the case of 
the People vs. Ruggles, Chief Justice Kent writing the 
opinion. No attempt to change this situation by consti- 
tutional amendment has ever but once been attempted in 
New York, and then in 1821, when in revising the consti- 
tution of the State of New York a proposition was made 
to amend this provision as to the common law of England, 
but it was rejected by a very large majority. In 1860 and 
again in 1896 it was attempted to recall these judicial 
decisions in the State of New York by a re-examination 
of the subject by its highest court, but the attempt failed. 

This reference to the common law of England and the 
situation in the United States and the decisions of the 
courts of our country is recalled only to show that with us 
in America the question of Sunday laws is not simply one 
of a physical rest, but has also its foundation in the re- 
ligious situation and the example of the Creator and his 
command and of a recognition by the Christian religion of 
the Lord's day as a sacred time. 

In these modern times some form of legislation ex- 
ists almost universally for compelling the observance of a 



536 SUNDAY THE WORLD'S REST DAY 

weekly rest day or one day in seven for the compulsory 
rest. 

It is not necessary to speak farther of America or of 
Great Britain, in each of which countries rest from physi- 
cal labor and from other forbidden things is required. 

In France for centuries, until 1793, observance of Sun- 
day was a part of its legal regulation by reason of the rela- 
tion of the nation to the church. In that year named the 
convention abolished the week of seven days and insti- 
tuted a week of ten days, but the week of seven days was 
again restored by Napoleon and for about one hundred 
years there was no enactment for a rest day, but in 1906 
a compulsory rest of one day in seven was enacted by the 
legislature of France, not however, making it obligatory 
that the rest day should be on Sunday. But those who 
have visited France cannot fail to observe that the choice 
of the rest day has practically fallen everywhere upon 
Sunday. In 1905 in Belgium a legislative act was adopted 
making compulsory one day's rest in seven for workmen. 
In 1815 in Holland a statute was enacted making compul- 
sory a rest day on Sunday. In Germany, somewhere about 
1870, the German Emperor desired the enactment of a 
rest day, but was opposed by Bismarck for police reasons, 
but in 1892 a statute was enacted for rest in industries 
and in commerce. In Norway a statute exists forbidding 
labor in factories and the publication of newspapers on 
Sunday. In Sweden also all buying and selling and all 
amusements on Sunday are forbidden. In Russia since 
1906 all labor on Sunday, save in industry and in com- 
merce, is forbidden. In Austria in 1905 rest on Sunday 
was required, save that in commerce it was permitted for 
four to six hours on that day. In Hungary in 1891 a Sun- 
day rest law was enacted. The different Cantons in Switz- 
erland by law recognized Sunday as a rest day but with 
no uniformity as to details. In Italy in 1907 a statute 
was enacted requiring cessation of labor and the closing 
pf shops at moon on Sunday, In Spain anc} Portugal laws 



THE SABBATH 5S7 

for rest on Sunday exist, but are largely ignored and not 
enforced. In Turkey, not by law but by reason of the 
various religions, there are three rest days in each week, 
all for religious reasons, Friday for the Moslem, Saturday 
for the Jew, and Sunday for the Christian. 

From the foregoing it becomes apparent that among all 
civilized countries there is or there can be a model law 
in all cases requiring rest and forbidding labor and toil 
on Sunday. 

In addition to this in Great Britain and in America at 
least the model Sunday law may also include in all cases 
the protection of the religious community from violation 
of the rest and quiet of the Christian's Sunday to insure 
its quiet, its observance, and its worship and which may 
extend to forbidding acts by one or more citizens which 
shall disturb the rest and quiet, and the conscience of 
others. And all commerciaHsm, including not only sales 
of merchandise, but all shows and entertainments, the 
entrance for which is only on payment of money, either 
directly or indirectly. 

Dissimilarity of existing laws in the different coun- 
tries and the different underlying reasons, in some only 
economic and hygienic, and in others including also the 
religious foundation, prevents a uniform law applicable to 
all countries, but it is very apparent that the practices 
and the existing legislation in all the civilized countries 
named, justifies as the model of a Sunday law the preven- 
tion of all toil and labor, and in each of these it may well 
be said that that which conduces to the physical benefit 
and physical necessities of a rest one day in seven, makes 
for the best citizenship, and the best and the healthiest 
citizens, and this in all countries ahke. 

Enough has been said to indicate in a general way what 
a model Sunday law should contain, but it is another ques- 
tion what it should omit. It would be v/ell among the 
exem.ptions, if all commerciaHsm should be banished from 
the exceptions. Formerly our Sunday laws in general 



538 SUNDAY THE WORLD'S REST DAY 

were so framed as to omit from their prohibitions the sale 
of meat, fish, and milk within certain morning hours. 
This seemed to be justified by necessities of natural food 
to the people, but since the advent of ice-boxes and the 
general use of ice, there would seem to be no reason for 
continuing this exception any longer ; and yet in our land 
there may yet be and probably are many who do not enjoy 
the luxury of an ice-box. Unfortunately instead of this 
exemption being regarded a necessity for comfortable 
human life and justified from that necessity, it has been 
step by step extended so as to include, without any such, 
or other defensible reason, the sale all day Sunday of 
candy, and ice cream, and other like luxuries, whereas 
there is no necessity in these days for any of such exemp- 
tions and such commercial exemptions should be omitted 
from the model Sunday law. 

The license, assumed in our country in these latter days 
and falsely called liberty, is no excuse for the breaking 
down of these regulations as to the keeping of Sunday 
which have the sanction of long history and the approval 
of time, the beginning of which is beyond memory of man. 
The influx of an immigrant population born, bred, and 
educated in other lands where Sunday is not observed as 
with us, is no excuse or reason for the modification of the 
old rules of the great land which has been opened an 
asylum to them from wrong and oppression. Liberty, 
practically stated, is the right to do what one pleases, not 
being in violation of law so far, and so far only, as it does 
not interfere with the lawful liberty of any one else, and 
the right to a quiet Sunday in this Christian land and to 
enjoy its rest without being infringed upon by acts of 
others is a part of the liberty of every one who wants it. 

Another exemption from the inhibition of labor is and 
should be work done in necessary and charitable work. 

Another exemption in most of the Sunday laws is the 
exemption of persons actually, regularly, and uniformly 
keeping as holy time another day of the week, and who 



THE SABBATH 



539 



do not labor on such other day, and who are not prohibited 
from work and labor on Sunday done in such a manner as 
not to interrupt or disturb other persons observing the 
first day of the week as holy time. 

What a model Sunday law should contain and omit, will 
best appear by the following schedule. 



IT SHOULD FORBID 

{ 1 ) Work and labor, save only 
in works of necessity or charity. 

(2) Noise and acts which dis- 
turb the quiet of the day. 

( 3 ) Entertainments, perform- 
ances and shows and exhibitions of 
all kinds, admission to which is for 
money, or any sort of gain, directly 
or indirectly. 

(4) Games and sports and ex- 
cursions in the sight or hearing of 
those not actually engaged in them 
as actors and participants. 

(5) Sale of any and all mer- 
chandise to or for any persons, 
save only of drugs, medicines and 
surgical appliances for the sick or 
those who have suffered from acci- 
dents. 

( 6 ) Processions and parades not 
to or from a place of worship and 
not to attend or go from actual re- 
ligious worship then celebrated. 

( 7 ) Service of legal process. 

( 8 ) Holding of courts, save only 
for receiving the verdict of a jury, 
or the preliminary examination of 
a person in actual custody and ac- 
cused of crime, or for bailing of a 
prisoner and one under arrest. 

( 9 ) All trades manufacture and 
mechanical employments and op' 
erations. 



IT SHOULD OMIT OR EXCEPT 
OR EXEMPT 

All exceptions and exemptions in 
favor of any person, save only 

( 1 ) Those who will labor on Sun- 
day and who regularly and uni- 
formly keep another day of the 
week as holy time and who do not 
themselves labor in such other 
day, such exception, however, not 
to permit such labor on Sunday as 
shall interrupt or disturb others 
observing the first day of the week 
as holy time. 

(2) Funeral processions for the 
actual burial of the dead, and such 
only without music, fireworks, dis- 
charge of cannon or firearms or 
other disturbing noise. 

( 3 ) Sale of bread, uncooked fish 
and meat, or milk before ten o'clock 
in the morning of Sunday. 

(4) The sale of cooked meals to 
be eaten on the premises where 
sold and when sold to a person 
having no home or domicile within 
ten miles of the place where sold. 



CHAPTER XI 

(Rev. George U. Wenner, D.D., presiding) 

FOES OF SUNDAY REST 

the liquor saloon 
By Mrs. Jennie M. Kemp 

The liquor traffic is the unrelenting and dangerous foe 
of every law proclaimed by God. It opposes unceasingly 
every altruistic enactment which man may make to better 
the lot of humanity. These are universally accepted 
truths and need no argument. 

"Know ye not that ye are the temple of God and the 
spirit of God dwelleth in you ? If any man defile the tem- 
ple of God him shall God destroy ; for the temple of God 
is holy, which temple ye are/' is PauFs message to us. The 
babe, cradled in its mother's loving arms, the holy and 
pure "temple of God," often becomes a prey to the forces 
of evil. They He in wait for him just across the moral 
dead line of the home threshold. Gradually the beautiful 
body becomes diseased, disgusting, defiled; the mind is 
blighted; every impulse for good destroyed; sorrow and 
suffering are the lot of all who love him. When the body, 
mind and soul of the once innocent child are blighted past 
human redemption, the liquor traffic sends him to a dis- 
honored grave and reaches out for some other mother's 
boy to take the vacant place. "If any man defile the tem- 
ple of God, him shall God destroy" ; and the liquor traffic 
is being destroyed, thank God ! Once aroused the mothers 
and fathers will never cease the warfare until this cruel 
enemy of the home is swept from the earth. 

Recognizing the Hquor traffic as an enemy, laws have 

540 




Rev. Orrin P. Gifford, D.D. Rev. Wm. Harman Van Allen, S.T.D. 




Rev. Elie Deluz 



Rev. John R. Hykes, D.D. 




Rev. Robert Irwin 



Thomas Weir, Esq. 



FOES OF SUNDAY REST 541 

been continually enacted in the endeavor to control and 
minimize its power for evil. The saloon has opposed every 
restrictive measure and violated its provisions. We learn 
that what we need is not regulation but annihilation. One 
of the most widely enacted laws attempting to curb the 
evil rests on the Fourth Commandment, ''Remember the 
Sabbath Day to keep it holy," proclaimed by God himself 
from Mount Sinai. Can anything be "holy'' which is con- 
taminated by the liquor traffic ? This business exists be- 
cause of its greed for money. In those who conduct it the 
love of gain is ever wrestling with any love they may have 
for humanity. A traffic which fears not God, neither 
regards man, will not obey the Sunday Rest or any other 
law except under compulsion. 

It has been well said, "The Home is the seminary for 
the education of the State." If this be true, and who of 
you will deny it, how great the menace of anything which 
breaks the sanctity of the Sabbath day, the home day 
which binds the family together. The demoralizing effect 
upon society, upon the children, of an ever present law- 
breaker cannot be estimated. The degrading influence of 
the liquor traffic upon all observance of law, its disintegra- 
tion of family ties and home life is one of the strongest 
arguments for prohibition. 

Family life ends at the saloon door. Open this door on 
the Sabbath day and you take the father from his chil- 
dren. You put in the till of the saloon keeper the wages 
needed by the family. Here in San Francisco the appeal 
of the saloon keeper to use a "movie" theatre to attract 
business was denied. The authorities wisely decided it 
would lower the moving picture business, not elevate the 
saloon. In the same way to mix the saloon business with 
the Sabbath day rest of the home life can be only degrad- 
ing to home influences. With greedy eyes the unprin- 
cipled liquor seller looks on our Sabbath and covets it. 
Restive under any restraints, he cannot consent to sit idly 
with closed doors, while the one day shps by in which the 



542 SUNDAY THE WORLD^S REST DAY 

Saturday night's wages are lying untouched in the pocket. 
He must break down our Sabbath. Having paid a Hcense 
for six days, he steals the seventh, using it secretly if he 
must, openly if he dares, until to-day in portions of our 
large cities, scarcely a vestige of the Sabbath remains. 
Open bars defy the law, and disorder and demoralization 
most fearful result. And to a smaller degree the same is 
true wherever liquor is sold. 

Statistics show that on this day protected by law, the 
sales of liquor are two and one fourth times the average 
for the other six days, and the mischief wrought is in still 
greater proportion. 

The importance of the observance of the Lord's Day, 
from religious, moral and physical standpoints has been 
and will be most carefully discussed by others at this 
Congress. The Church, champion of Sunday rest, is also 
the unrelenting enemy of the liquor traffic. Total abstain- 
ers who are not Christians are as rare as Christians who 
are not total abstainers. The carelessness and thought- 
lessness of Christian people is the greatest menace. Our 
need is **a call to the colors," which will set this great 
power into vigorous action. 

The American fight against the liquor traffic has been 
long and earnest. When Neal Dow, endeavoring to protect 
and assist a drunkard's wife, was reminded that the liquor 
seller had legal permission to debase the husband, he said : 
*'By God's help we will change this !" The campaign for 
state-wide prohibition in Maine was a clarion note. It 
called upon men and women everywhere to enlist, not only 
for state but national and world-wide prohibition. For 
many years it was a campaign of sentiment and education. 
It is now a widespread movement in behalf of efficiency 
and prosperity. It is the financial and industrial value of 
total abstinence to individuals and prohibition to states, 
opposed to the poverty producing, the minimizing of wage 
earning power which follows the continued use of intoxi- 
cants. 



FOES OF SUNDAY REST 543 

In 1873 Dr. Dio Lewis was used, under the providence 
of God, to arouse the mothers to the great Woman's Cru- 
sade, which evolved into, the mighty educational force of 
the Woman's Christian Temperance Union. Its over half 
a million women bear aloft the banner, 'Tor God and 
Home and Humanity," and it has a forty-year record of 
great achievements. 

In 1893 Howard Russell organized the men into the 
Anti-Saloon League, a mighty force for civic righteous- 
ness. The Independent Order of Good Templars, organ- 
ized years ago, is still doing efficient work. The churches, 
the young Endeavorers, Epworth Leaguers and other 
church societies are in line. A wise and carefully planned 
campaign for National Constitutional Prohibition has been 
entered upon, the forces are united, and we will ''fight it 
out on this line" until victory is ours. 

In all these organizations the work for the protection of 
the sanctity of the Lord's day is one of the leading lines 
of endeavor. In 1914 the National Woman's Christian 
Temperance Union, by its department superintendent, 
Mrs. Susan McWhirter Ostrum, reported 1807 women 
heading the work in the one department of Sabbath Ob- 
servance. They circulated 1,285,704 pages of literature; 
secured 55,508 signatures to petitions for the better ob- 
servance of the Sabbath; presented the subject in 8,952 
Sunday Schools and secured the preaching of 4,490 ser- 
mons. The work is growing and even more is being done 
this year. 

Newspapers are excellent markers on the gauge of pub- 
lic sentiment. Many of them now refuse liquor advertis- 
ing. The Indianapolis News, the largest daily in Indiana, 
refuses to advertise or report Sunday shows. Public sen- 
timent is rising. 

Our executives and lawmakers have constantly recog- 
nized the saloon as the foe to the observance of the Sab- 
bath and an enemy to be suppressed in any great public 
emergency. The temperance enactments of Russia, Ger- 



544 SUNDAY THE WORLD'S REST DAY 

many, France and Great Britain, in the present deplora- 
ble war, are too well known to need but a mention. Our 
states and cities which fear they cannot entirely suppress 
the traffic, pass Sunday closing laws as the entering 
wedge. Enforcement of law follows its enactment and is 
the harder fight. 

In Portland, Oregon, it was for years said to be impos- 
sible to close the saloons on Sunday, because of their de- 
termined fight for a "wide open" day. Mayor Harry Lane, 
now one of Oregon's honored United States Senators, 
proved the law can be enforced if the one upon whom 
responsibility is conferred wishes to enforce it. Under 
Mayor Albee, and Portland's commission form of govern- 
ment, the saloons are still compelled to close their doors 
on the Sabbath day. 

For more than thirty years the saloons ran wide open on 
Sunday in Chicago. Any attempt to close them met with 
disastrous political consequences. In 1871, after the Chi- 
cago fire, Joseph Medill, founder of the Chicago Tribune, 
was elected Mayor and closed the saloons on Sunday dur- 
ing his administration. The next Mayor was elected on a 
"wide open" issue. Thirty years later, when an effort 
was made to adopt a new city charter, the United Societies 
demanded that the charter legahze Sunday opening. Fail- 
ing in this attempt the United Societies fought and de- 
feated the charter. The saloon has long been a great 
political power in Chicago. A campaign for a "Dry 
Chicago" is now on and its leader says victory will not be 
long deferred. 

In 1905 Governor Folk, of Missouri, endeavored to en- 
force the Sunday closing law and found the entire political 
influence of saloon keepers and brewers arrayed against 
him. When he closed the saloons on Sunday the public 
press noted a great reduction of crimes committed on the 
Sabbath in both St. Louis and Kansas City. There was 
also a marked falling off in Monday morning cases in the 
police docket. A Kansas City policeman said: "The 



FOES OF SUNDAY REST 545 

women and children on my beat now have money for food 
and clothes. The grocer and the merchant, instead of the 
saloon keeper, get the money. It purchases comfort and 
happiness rather than misery and deprivation." 

In New Jersey the clergy united to push through the 
legislature a Sunday closing law, commonly called the 
'^Bishop's Bill." One of the leading daihes said : 'The 
Monday deposits in four savings banks in Newark have 
increased over $57,000 since the Bishop's law closed the 
saloons on Sunday. This means that Newark workingmen 
are saving about $2,000,000 a year more money than they 
did with wide open saloons. Another beneficent result is 
that the workman is ready for work on Monday and the 
mills can run full handed on that day. The men make 
more money and the output of the mills is increased." 

When ex-President, then Police Commissioner, Roose- 
velt, enforced the Sunday closing law in New York City, 
their attorney said that the liquor dealers were losing 
$150,000 every Sunday by the enforcement of the law. He 
complained of it as a great hardship to his clients. 

In 1910, Mayor Gaynor of New York found the saloons 
were allowed to violate the Sunday closing law by paying 
a corruption fee to the police for protection. The liquor 
dealers' associations were regular contributors to this 
fund. Mayor Gaynor took the matter out of the hands of 
the police and made the excise board responsible for law 
enforcement. When Sabbath observance laws are en- 
acted the liquor traffic protests. It is like Johnny and the 
family cat. There had been much discussion as to owner- 
ship, so the story goes, and the grandmother decided to 
divide the cat. 'T will take the head, sister shall have the 
body, and Johnny, you shall own the tail." When vigorous 
protest in unprintable language arose from the cat, grand- 
mother asked what Johnny was doing, but he protested 
he was not responsible. She insisted on an explanation 
and finally Johnny said : "I ain't doing nothing to your 
old cat. When I stand on my end your end hollers V' 



546 SUNDAY THE WORLD'S REST DAY 

To the prepared comes the opportunity for service- 
Abraham Lincoln saw a slave sold and said : *Tf I ever get 
a chance to strike slavery a blow, I will strike it hard." 
Little did he think of the great opportunity which would 
be his. But God gave him his chance and he struck 
slavery with the Emancipation Proclamation. May the 
opportunity of this generation to strike the deciding blow 
for civic righteousness find another man or woman ready. 

In the final analysis the upholding of the Sunday Rest 
laws, their protection from the determined and constant 
onslaught of the liquor saloons, rests with the individual 
members of society. We are each one proprietor and sole 
manager of our own important factory for the manufac- 
ture of public sentiment. Our output is of far greater 
importance than any munitions of war and we are con- 
stantly behind on our orders. When our sentiment making 
factories are all working full time, laws will be enforced 
as well as enacted. Men and women will arise and a con- 
quering army will attack the liquor traffic in its last in- 
trenchment. 

Lincoln truly said : ''Without public sentiment nothing 
can be done ; with public sentiment nothing can fail." 

"You are writing a gospel, a chapter each day, 
By the deeds that you do, by the words that you say. 
Men read what you write, whether faithless or true; 
Say, what is the gospel according to you?" 

FOES OF SUNDAY REST LAWS— SEVENTH DAY 

PEOPLE 
By Rev. George L. Tufts, Ph.D. 

A shrewd general before going to war not only knows 
the number of his own forces, but he also seeks to acquaint 
himself with the nature and strength of the enemy he 
must face. It is well, then, that this Congress carefully 
consider the foes of Sunday laws, their method of attack 



FOES OF SUNDAY REST 547 

and how best to meet them. I am asked to discuss the 
Seventh Day people. 

The Jews are not to be classed as foes of Sunday legis- 
lation. As a rule they are loyal to the government under 
which they live and do not seek to overthrow the laws and 
customs of their adopted nation. Almost without excep- 
tion we have found Jewish business firms willing to accept 
Sunday as the day for closing their places of business 
wherever this is the law of the state. 

While the Seventh Day Baptists are opposed to Sunday 
laws, they are not working aggressively against them. 
Their numbers and influence are waning. (Two centuries 
ago they had seventeen flourishing churches in England. 
Now they have only one society with fewer than ten mem- 
bers. Forty years ago they had 10,000 members, but now 
they number about 8,000.) God's blessing does not 
seem to abide upon the Saturday-Sabbath. Many cen- 
turies ago Hosea represented Jehovah as declaring of the 
house of Israel that he would cause her Sabbaths to cease 
(Hos. 2:11). 

The Seventh Day Adventists demand our attention. 
They are the most bitter foes in the world to-day against 
Sunday laws and they are fighting vigorously and con- 
stantly for the repeal of all such statutes and to prevent 
the enactment of any new legislation. They do not hesi- 
tate to make allies of the saloon element, infidels and of all 
the worldly opponents of the Lord's day. This church 
maintains a strong lobby of trained men at each state leg- 
islature and at the Congress of the United States, to pre- 
vent the passage of any measure which recognizes Sunday 
as a public rest day. Large sums of money are devoted 
to this purpose, reinforced by their specially prepared lit- 
erature, which is scattered as freely as the autumn leaves. 
During the three summer months of last year, about one 
tenth of their laymen circulated over 2,250,000 copies of 
papers, magazines, tracts and books. 

Mrs. E. G. White is regarded as the founder and pro- 



548 SUNDAY THE WORLD^S REST DAY 

phetess of the Seventh Day Adventist Church. After 
seventy years of organized effort, they number 122,386 
communicants. They report 958 ministers and 5,248 
total laborers. In 1913 they raised $2,866,727. Last 
year the North American division gave $28.93 per mem- 
ber. They sent 103 workers to foreign fields and expended 
a million dollars in mission territory. They are preaching 
in 107 tongues and printing their publications in 80 lan- 
guages. Their missions extend from Lapland, within the 
Arctic Circle, to the southernmost city in the world. Their 
voices are heard in the wilds of Africa and on the streets 
of London. Such zeal and sacrifice would be very com- 
mendable if devoted to the glory of God. But a large part 
of their time and energy is spent in proselyting from 
Christian churches and in overthrowing Christian institu- 
tions. They are unpatriotic toward civil government, dis- 
loyal to public schools, and iconoclasts against the Lord's 
day both in church and state. 

There are two alleged reasons why Adventists oppose 
Sunday laws. The first is based upon their claim that the 
Sabbath was changed from Saturday to Sunday by the 
Catholic Church without divine authority. That it is 
"the Pope's Sunday," a pagan day-of-the-sun, a counter- 
feit Sabbath, the ''mark of the beast" of Revelation 
(Chaps. 13 and 14), an apostate Sabbath and a rival of 
the true seventh day Sabbath of the Lord. They assert 
that this beast power is a union of Church and State, 
which, according to the prophecy, must become world- 
wide and renew the fearful persecutions of the Dark 
Ages. The restoration of the true Sabbath, they allege, 
is the special message of God for this generation. The 
Adventist Church has been divinely commissioned to 
deliver the message of the Third Angel against those 
''that worship the beast and his image, and whoso re- 
ceiveth the mark of his name." (Rev. 14:9-12). Un- 
less they do their utmost to destroy this mark of the 
beast, or Sunday worship, they will "be guilty of trea- 



FOES OF SUNDAY REST 549 

son against the Almighty." Moreover, when Sunday- 
shall have become established by law as the weekly 
day of rest, then will be repeated all the persecutions of 
the Dark Ages, the horrors of the Juggernaut and the 
rack and the stake, and the Sunday worshippers, who 
wear the ''mark of the beast," with the aid of their Sun- 
day laws and the civil government, will rise up to kill 
and slay the innocent Adventists because they refused 
to bow down before this Sunday papal beast and receive 
his mark and worship his image. 

Thus we see that their opposition to Sunday laws is 
based upon their peculiar interpretation of the prophe- 
cies. In this brief paper we have only time to say by 
way of answer that their dogmatic interpretation of these 
Scriptures is out of accord with the scholarship of the 
world, both Catholic and Protestant. They assume as 
their chief premise that the lamb-like beast of the Reve- 
lation which spoke as a dragon, is the United States. 
Upon this unproved assumption as the chief corner- 
stone they build their theory. They also insist that here 
we shall soon have a union of church and state notwith- 
standing the inhibition of the Federal Constitution that 
''Congress shall make no law respecting an establishment 
of religion." That Sunday-keeping is the "mark of the 
beast." That a civil law will enforce Sunday observance 
upon all Adventists under severe penalties for its viola- 
tion. That all who refuse to receive the "mark of the 
beast," that is, to observe Sunday, shall be ostracised from 
all social privileges, even from the right to buy and sell 
on any day, and they shall be bitterly persecuted and 
condemned to death. 

If they, who have the light of Scriptural truth, keep 
Sunday, they violate the law of God; if they do not ob- 
serve the day they break the law of man. They are be- 
tween the upper and nether mill-stone, between the devil 
and the deep blue sea. If they observe the Lord's day 
they will be damned by divine law ; if they refuse to keep 



550 SUNDAY THE WORLD'S REST DAY 

it, they will be punished by civil law. Elder Uriah Smith, 
one of the best authorities of the Adventist Church, said 
in his ''Thoughts on the Book of Revelation," p. 549, 
"He who refuses to comply with these demands of 
earthly powers exposes himself to the severest penalties 
which human being can inflict; and he who does comply, 
exposes himself to the most terrible threatenings of divine 
wrath to be found in the word of God." 

Adventists have always prophesied since 1846 that 
these Middle Age persecutions to kill the saints because 
they would not refrain from working on Sunday, were in 
the immediate future. ''Mrs. White's latest revelation," 
testifies Rev. D. M. Canright, who for 28 years was one 
of their strongest advocates, "are urging with vehement 
appeals to her followers, that this event is right upon 
them. They must hurry, hurry, hurry and finish the 
work before the decree goes forth and their goods are all 
confiscated and they are all sentenced to death." 

So long as their power was confined to the United 
States, they restricted the beast-power to this nation. 
But since their propaganda has practically spread over 
the earth, a world-power is to be the persecutor. A dras- 
tic Sunday law is to be enacted by all nations, with a 
death penalty for those who violate its provisions. A 
confederation will be formed against Adventists, headed 
by the President of the United States, which is the lamb- 
like beast. An editorial in the Advent Review of Jan. 7, 
1915, draws the following dismal picture : "What is more 
natural than that such a confederation should declare 
for a Sunday Sabbath obligatory upon all the people of 
the world? Some President will take the step when the 
time is ripe. The United States, according to the 
prophecy, is to lead the world in bringing to a head that 
movement which must culminate in the universal decree 
which demands thp worship of the beast (Sunday keep- 
ing) on the pain of death." Thus this government from 
being the entire lamblike beast, according to the former 



FOES OF SUNDAY REST 551 

revelations of their infallible prophetess, suddenly be- 
comes only its head, and the other nations form its hinder 
parts and its tail. 

Even a more inconsistent denial of their fundamental 
dogma has recently occurred. The Lord's Day act of 
Australia prohibits unnecessary work on Sunday. When 
the Adventists defied the law for several weeks by ope- 
rating their publishing house on this day, they were 
threatened, not with death, but with fines. Mrs. White, 
their divine oracle, happened to he. in that country with 
a revelation from God for the guidance of her persecuted 
flock. She said to them: *'The light given me by the 
Lord at a time when we were expecting just such a crisis 
as you seem to be approaching, was when the people were 
moved by a power from beneath to enforce Sunday ob- 
servance. Seventh Day Adventists were to show their 
wisdom by refraining from their ordinary work on that 
day." ''Give them no occasion to call you lawbreakers. 
It will be very easy to avoid that difficulty. Give Sunday 
to the Lord as a day for doing missionary work. Take the 
students out to hold meetings in different places, and to do 
missionary work. They will find the people at home and 
will have a splendid opportunity to present the truth. This 
way of spending Sunday is always acceptable to the 
Lord." C'Testimonies to the Church," Vol 9, No. 37, 
pubhshed in 1909.) 

This inspired revelation is fatal to their whole conten- 
tion. They have been declaring that God's command- 
ment makes it obligatory upon them to engage in secular 
work six days of the week, including Sunday. Now they 
hold that in Australia it is always acceptable to the 
Lord for them to spend Sunday in ''doing missionary 
work," and in "holding meetings," and in "presenting 
the truth." If this is acceptable to the Lord in Aus- 
tralia, why not in all parts of the world? And if Sun- 
day rest and acts of worship by Adventists are pleasing 
to God, why should Baptists and Congregationalists and 



552 SUNDAY THE WORLD^S REST DAY 

Presbyterians and Methodists incur the divine displeas- 
ure and receive the mark of the beast and the woe of 
the damned when they do the very same things ? 

But in fighting Sunday laws, the Adventists say but 
little about these fundamental reasons for their opposi- 
tion. They know that they would appear ridiculous in 
the eyes of the world and that their arguments would be 
as ''sounding brass or clanging cymbal." So they base 
their objections upon the ground that such legislation 
contravenes civil and religious liberty, their second al- 
leged reason for antagonism. They assert that it would 
deprive a large minority of their inalienable rights and 
force them to act contrary to the dictates of their con- 
science. They publish a ''Liberty Magazine" for the ex- 
press purpose of overthrowing Sunday laws. The first 
quarter of the current year they printed and distributed 
five editions of this magazine, totaling 52,000 copies. At 
this writing they have issued the second edition, a total 
of 40,000 copies, for the second quarter. What use do 
they make of this publication? 

In the Advent Review of Jan. 14, 1915, we read : "Elder 
E. L. Cardey, Religious Liberty Secretary of the Greater 
New York Conference, writes that the executive com- 
mittee has voted to send the current number of Liberty to 
500 judges and attorneys in that conference." "The Dis- 
trict of Columbia Conference had decided to unite with 
the North American Division Religious Liberty Depart- 
ment in circulating 900 copies of Liberty each quarter 
among the United States Senators, Representatives and 
other moulders of public opinion at the Capital of our 
nation. If you wish to help in this good work, it will 
cost you only $1.00 to send Liberty to five of these per- 
sons of influence for one year. Send the order to your 
tract society. We will furnish the names of legis- 
lators, public school teachers, attorneys, judges, as you 
may prefer. Send this issue of Liberty to all lawyers 
and judges of our conference." 



FOES OF SUNDAY REST 553 

Thus they conceal their real motives by fighting be- 
hind the shield of liberty. They realize that that word 
symbolizes a principle very dear to every loyal citizen. 
But have they any ground for their contention? Not 
according to the court decisions of nations which have 
enacted Sunday laws. No question of jurisprudence 
has had more uniform support by the highest courts of 
this country, state and federal, than our Sunday laws. 
The same may be said of the courts of Great Britain. Yet 
in the face of all these judicial decisions, rendered by our 
most learned justices, the preachers of the Advent Church 
continue to cry aloud that all Sunday laws are unconsti- 
tutional and contradictory to civil and religious liberty. 
These clergymen are of higher authority on these ju- 
dicial matters than all the judges of supreme courts, and 
even wiser than the Almighty. For the Lord decreed 
that all men must cease from their labors one day in 
seven. But the leaders of the Adventists declare that it 
is better to work men seven days of the week than to 
provide by law that they shall rest on Sunday. Their 
Elders even argue that the way to prevent the evils of 
Sunaay drunkenness is not to close the saloons on that 
day, but to keep men at work so they cannot visit the 
drinking places. And to permit leisure on the Lord's day 
for public worship is the greatest calamity of all. An 
Advent elder of California said before a public meeting, 
"If I were a saloon keeper, I would fill the people with 
liquor on Saturday night so that they could not go to 
church on Sunday." 

Every one knows that Saturday is the day which these 
religionists devote to worship. How, then, will a law 
which applies only to Sunday interfere with their re- 
ligious liberty in worshiping God according to the dic- 
tates of their conscience on Saturday? In no way does 
a Sunday law apply to Saturday and in no sense does it 
interfere with the religious exercises of citizens upon 
any day of the week. So their loud protestations rel^- 



554 SUNDAY THE WORLD^S REST DAY 

tive to religious liberty are only a trumped up pretext to 
prejudice liberal minds against Sunday statutes. 

Likewise their claim that such laws deprive them of 
their civil rights and liberties, is groundless. In many 
states the Sunday laws expressly exempt from their in- 
hibitions all who belong to a religious society which ob- 
serves some other day as a day of worship and who also 
refrain from their business and labor upon said day. 
There is a growing tendency among the states to enact 
these exemption clauses. But strange to relate, the Ad- 
ventists oppose these exemptions which are engrafted 
into the laws for their protection, as strongly as they 
combat the acts as a whole. Why this inconsistency? 
Because it would upset their interpretation of the 
prophecies. Says Elder Uriah Smith: ''The penalty at- 
tached to a refusal to receive this mark (Sunday-keep- 
ing) is a forfeiture of all social privileges, a deprivation 
of the right to buy and sell." An exemption which would 
permit them to buy and sell on Sunday would spoil their 
whole theory and they could no longer pose as martyrs 
before the public. 

But even in those states where there are no such exemp- 
tions in the law, they still have exactly the same civil 
rights to work the other six days of the week that are 
accorded to any citizen. There is no unjust discrimina- 
tion. If they for conscientious reasons choose to refrain 
from labor on one of the six days, that is their privilege. 
Others may choose to do the same thing for domestic or 
social or other reasons. The legislature in the enactment 
of laws must be governed by the principle of the greatest 
good to the greatest number. It cannot make exceptions 
to meet every whim and notion of the people. In order to 
obtain the advantages of organized government, every 
citizen must sacrifice certain rights and privileges. The 
fundamental principle upon which all government is based 
is that the public welfare is the supreme law. If the 
public welfare requires that one stated day shall be set 



FOES OF SUNDAY REST 555 

apart by law as a day of public rest, no person or class 
of persons can claim that his or their rights or liberties 
are thereby unjustly infringed upon. Anything which 
intervenes the public welfare is not an absolute inalienable 
right. In fact, there are no such rights. It is mere froth 
to talk about the inalienable right to work whenever you 
please or to do anything which the state declares to 
be against the public welfare. If the Adventists will go 
to some uninhabited isle and live the Robinson Crusoe 
life, then and not till then may they claim the right to 
prescribe their own mode of public life. 

But there are many lines of work in which Seventh Day 
people could engage on Sunday. All Sunday laws allow 
works of necessity to continue on this day. Hotels, 
restaurants, domestic service, Hnes of transportation, 
manufacturing plants which are of a continuous nature 
and most of the public utilities are permitted to operate 
every day of the week. There are scores of various in- 
dustries in which Saturday worshipers could engage on 
Sunday without violating the law. They could have a 
monopoly of such work. 

But how shall we overcome this inveterate foe to our 
Sunday statutes? First, by a campaign of education. 
Turn on the searchlight and inform the people of the 
nature and motives of this antagonism. The church, the 
pubhc press, the tract societies, and the home should be 
invoked to enlighten the people and to become bureaus 
of information. About one half of the members of the 
Adventist Church are proselytes from other churches. 
They are a devout people, but their false doctrines have 
grown into a fanatical belief which makes these religious 
zealots the most aggressive of all foes to our Sunday laws. 
We can do no better than to refer all who desire more light 
upon this question to the writings of Rev. D. M. Canright, 
Grand Rapids, Mich. He knows Adventism from A to 
izzard, and he has written an expose of their heresies, 
which is now coming off the press. 



556 SUNDAY THE WORLD'S REST DAY 

Then there is a great need of more constructive work as 
an antidote. The Sabbath question is not on the program 
of the churches as it deserves to be. Seldom is it preached 
from the majority of the pulpits. And less frequently is 
it studied in the Sunday School. Not until the churches are 
aligned in behalf of this movement with the same enthu- 
siasm and determination that they are devoting to the 
temperance reform, will it advance to victory. When our 
people begin to pour out money as lavishly and to work as 
zealously as the Adventists are doing for its overthrow, 
then victory will perch on our banners. 

A third condition to success is a uniting of the friends 
of the Sunday rest movement. There should be a federa- 
tion of all the Sunday rest organizations, with prescribed 
fields of labor for each and a co-ordinating of their forces. 
To have two or three organizations operating in the same 
field along the same lines, engenders friction and fails to 
accomplish the greatest achievements. I have used the 
term ''federation" as expressing the more feasible under- 
taking at this time. I am inclined to think that the ideal 
plan would be an organic union of all the Sunday organiza- 
tions in each country, under the direction of one main 
office, with an international federation of all these national 
bodies, to achieve the supreme results. May the Lord of 
the Sabbath unite, strengthen, and lead our forces to a 
world conquest. 

SUNDAY EXCURSIONS 
By Rev. Alexander Jackson, D.D. 

The question of ''Sunday Excursions" has become a 
much involved one. Our twentieth century civilization 
has become so complex that it is difficult to formulate 
rules of conduct that will apply equally to all classes. The 
simple life was possible in Palestine even in New Testa- 
ment times. It was no hardship for the people then to 
dispense with fires and cooking on Sunday, but both are 



FOES OF SUNDAY REST 557 

everj^day necessaries, on Sunday as on other days, in our 
colder climate. No one thinks it a violation of the Sabbath 
principle to have our houses warmed on Sunday or to 
attend to the other domestic duties required in our West- 
ern civilization. And, in a similar way, rapid transit has 
become a necessity to fully two thirds of the population 
of the civiHzed world and as much a necessity with us as 
are the ordinary domestic duties. We require street-cars, 
steam-cars, autos, and other means of artificial locomo- 
tion in the activities of city life, and we need elevators 
in our sky-scraping apartment blocks and hotels. 

Now, we cannot see the difference from a moral point of 
view between traveling in a machine horizontally and 
perpendicularly. If it is right to use an elevator in a sky- 
scraping apartment block or hotel, it cannot be wrong to 
use a street-car or a steam-car. Of course, it might be 
possible for some to travel up and down long flights of 
stairs, but the aged, the feeble, and the young could not 
do it, and thus additional Sunday labor would be imposed 
on those who would have the large extra labor of attend- 
ing them. And even in the walking long distances up and 
down stairs or on the street in discharging necessary 
duties in our cities, there would be the risk of a violation 
of the Sabbath principle in the toil endured, or failing that 
in the neglect of useful Christian service. The late Rob- 
ert Carter, of New York — one of the most conscientious of 
Christians — for many years v/as an active worker in a 
down-town mission, continuing faithfully for years after 
his removal up-town. But one Sunday afternoon, when 
about half-way to the mission, his strength gave way. He 
sat down on a doorstep and studied the whole subject of 
travel on the Lord's day from the — to him — new stand-, 
point of an old man in a modern city, and with so much 
Christian work to be done. He was unable to finish the 
journey, and it was equally impossible for him to walk 
back to his residence, while his services at the mission 
were needed. He finally decided that he had to use a con- 



558 SUNDAY THE WORLD^S REST DAY 

veyance, and his good sense told him that there would be 
less labor involved by using the public conveyance, and he 
accordingly used the street-cars until his failing strength 
forbade. Mr. Carter saw that the problem of Sunday 
travel on the Lord's day had changed. It has now become 
a question how the congested populations of our cities can 
attend to the duties appropriate to the Lord's day, as well 
as to the duties called for on other days. 

As domestic duties require a certain amount of labor on 
Sunday, but which can be so arranged or curtailed that all 
the members of the household can attend on public wor- 
ship or engage in special lines of Christian service, there 
is no good reason why corporations or the State should 
not, in a similar way, so arrange Sunday schedules of 
travel that labor on the Lord's day would be reduced to a 
minimum, and that enough labor should be employed to 
allow of every employe having each alternate Sunday en- 
tirely free and the other Sunday to be also free for as 
large a part as possible. While employed as a Master in 
the Glasgow (Scotland) Boys' Reformatory, I was re- 
quired to be on duty every sixth Sunday for the whole day 
and on another Sunday for half a day. I can see no 
reason why a similar arrangement might not be made by 
all corporations requiring Sunday labor, and some such 
arrangement would solve the Sunday labor problem. 

But the greed and selfishness of men will not yield to a 
reasonable requirement until the State and public senti- 
ment compel them. Multitudes take advantage of their 
own Sunday rest to impose on their fellows the burden of 
Sunday labor. Capital exploits Sunday labor for its larger 
enrichment, while the multitudes of pleasure-seekers turn 
the Sunday into a holiday instead of a holy day. From 
these two causes — the craze for pleasure and the greed for 
gold — originate all the abuse of the Sabbath as the peo- 
ple's rest day. And one of the worst forms of that abuse 
is the Sunday excursion. 

With the extension of the railroad system and its con- 



FOES OF SUNDAY REST 559 

solidation into mammoth corporations, Sunday labor has 
been increasing at an alarming rate. It is said that there 
are more than a million men employed in railroading who 
are deprived of their Sabbath rest and of the opportunity 
of uniting in the public worship of God and of prosecuting 
personal culture or enjoying intercourse with their family 
and friends. This deprivation is vastly more than a per- 
sonal hardship. It is the direct cause of untold evils to 
the men, to their families, the community and the State, 
while the railroads themselves are large losers in the long 
run. 

The men suffer from it mentally, physically and morally. 
The irregularities of life and the unduly protracted strain 
prematurely exhaust both mind and body. The loss of 
Sunday rest deprives them of opportunities for moral 
culture and prevents them enjoying the elevating in- 
fluence of a rightly spent Sabbath — one of the most effect- 
ive hygienic agencies in human experience. This is one of 
the reasons why there is an increasing demand for young 
men in railroading. The modern railroad has little use 
for men whom they have made prematurely old. Sunday 
work exhausts the vitality, impairs the mental powers, 
and lowers the moral tone. The men become incapable of 
the most efficient service, no matter how willing. This is 
also the direct cause of the increasing frequency of acci- 
dents, which are disastrous to the railroad as well as to 
the men. 

The community in general, and the families of the men 
in particular, are sufferers from this Sunday railroading. 
Where Sunday quiet is enjoyed, working people have op- 
portunity for mental and physical recuperation ; for reflec- 
tion, study, and culture; for family intercourse through 
which the members favorably modify and inspire each 
other; for instructing and training the young in the 
knowledge and habits of life which make the best charac- 
ter, and of influencing for good others not so favorably 
situated. But Sunday railroading prevents all this. It 



560 SUNDAY THE WORLD^S REST DAY 

therefore tends to the deterioration of the men in its 
employ and of their famihes and the community generally. 
Is not this the most serious injury which a corporation 
can inflict on any community? Sunday excursions espe- 
cially rob multitudes of their Sunday rest; destroy the 
Sunday quiet of still larger numbers, and tempt multi- 
tudes more to disregard conscience and duty and to spend 
their Sabbath in a way calculated to injure them physi- 
cally, mentally and morally. 

Sunday excursions gather up the godless, and lawless 
and then dump them on quiet and orderly communities, in- 
troducing disorder and lawlessness. Is this not an injury 
to a community ? And is it not a menace to the Common- 
wealth ? Nay more, are they not an injury and a cause of 
loss to the railroads ? A veteran railroad president assures 
me that they are. 

First. Until legislation restricted the railroads, it was 
a common practice to advertise rates forty and fifty per 
cent, lower than by ordinary trains on ordinary days, and 
many arranged their affairs so as to overtake necessary 
business at a distance by using the excursion train, thus 
depriving the railroad of the difference between the Sun- 
day excursion rates and the ordinary rate. 

Second. There is a certain amount of nervous and men- 
tal strain where Sunday is a regular work day that more 
rapidly impairs the efficiency of railroaders than v/ould be 
the case if they enjoyed regular Sunday rest, and acci- 
dents more or less disastrous result. Two French 
scientists found as a result of extensive investigation that 
more accidents occur in workshops in the afternoon than 
in the forenoon, showing that physical and mental exhaus- 
tion are a cause. 

Third. There is in all cases of Sunday work or sport an 
impairment of the conscience and a lowering of moral 
standards. Employes will not usually manifest a greater 
reliability in dealing with the valuable property of rail- 
roads and their patrons than they have been taught to 



FOES OF SUNDAY REST 561 

show to the laws of morals and of God. The principle is 
vital and far-reaching. As railroads sow they must expect 
to reap. How far the vast losses which railroads and their 
patrons have suffered from accidents, incendiarism, riot- 
ing and the dishonesty of employes, are due to this cause, 
may not be known, but there is little doubt that the 
present-day prevalence of lawlessness and crime is one of 
the fruits of the disregard of the Lord's day and the Lord's 
house which has been fostered by Sabbath-breaking cor- 
porations. The new manager of the Portland street-car 
system, in order to enlist the newspapers on his side in his 
fight with the jitney innovation, gave some sixty news- 
paper men a free street-car and steamboat ride on a Sun- 
day in the spring, providing them with the refreshments 
necessary for a jolly outing. But it was a curious com- 
mentary on this wholesale temptation to desecrate the 
Lord's day that a week or two later eleven conductors of 
his street-cars were discharged for cause. The wonder is 
that there are any honest men in the employ of a railroad 
so managed. 

Fourth. Sunday excursions are demoralizing to com- 
munities. Complaints have come to us from far and near 
of their injurious effects. Not only do they destroy the 
recuperative quiet of Sunday in town and country and 
tempt the young and frivolous to spend their Sundays in 
associations that are destructive to good morals, but they 
gather the riff-raff of the cities and turn them loose, more 
or less under the influence of liquor, on quiet and orderly 
communities. When Cleveland (Ohio) prevented the 
American Base Ball League from playing the games it had 
scheduled for nine Sundays one summer, either in the city 
or county, the league arranged to play in other Ohio cities, 
taking trainloads of excursionists to see the games. The 
first city so afflicted was Canton, the home of the martyred 
McKinley. It was the worst day in the history of the city. 
Leading citizens said 'It made Canton to be more like a 
hell on earth than they had ever seen it on any day before. 



562 SUNDAY THE WORLD'S REST DAY 

It seemed," they said, "as if all the drunken bums of the 
neighboring cities had been collected for that Sunday car- 
nival of dissipation." 

Such debauchery has an effect upon the communities. 
It leaves a place worse than it finds it. The Sunday excur- 
sion is an educative institution — it educates in debauchery 
and lawlessness. And that dissipation tends to the im- 
pairment of industry and thrift and correspondingly to the 
impairment of the commercial capacity of those affected, 
and in the long run the railroads are the losers. It is a 
case of killing the goose that lays the golden eggs. One 
wonders why the statesmanship that has paralleled the 
railway tracks with buildings devoted to the moral better- 
ment of their employes, and which has tabooed the use of 
intoxicating liquors by their men — why it has not dis- 
covered long ago that it is in the interests of the railroads 
to co-operate in the moral and social betterment of every 
community whose patronage it invites. Some railroad 
managers have recognized this and refuse to run Sunday 
excursions. The best results in railroading come from the 
best citizenship. It is the best citizenship that creates the 
trade of the commerce carriers. 

Fifth. It is always a mistake for a corporation or a 
nation to ignore the Divine Providence. Though the Di- 
vine Being may appear to be indifferent to the flouting of 
His laws. He is neither unobservant nor forgetful 

Though the mills of God grind slowly, 

Yet they grind exceeding small; 
Though with patience He stands waiting. 

With exactness grinds he all. 

The people of Israel, we are told in a certain old book, were 
carried into captivity for seventy years that the land 
might recover from the effects of violated Sabbaths. Is 
there no Providence in the affairs of modern nations? or 
corporations? Did not Great Britain pay dearly in the 



FOES OF SUNDAY REST 563 

Indian mutiny for her opium war on China and other 
abuses of her power in the East? Did not the United 
States pay dearly in the Civil War and the color-line 
troubles that are still with us for her wrongs to the black 
man ? Is it an accident that the nations with a laboring or 
sporting Sunday have declined, while the Sabbath-honor- 
ing nations have advanced ? A certain old book is right 
when it affirms : 'It is the Lord thy God that giveth thee 
the power to get wealth." There is an intimate relation 
between the moral character and the forces which make 
for success in life. The Cunard Steamship Company never 
lost a life or a letter. Can that record be explained on any 
mere materialistic basis? The company was founded by 
Christian men who honored the Lord on shore and ship- 
board. Undoubtedly human skill and character were back 
of that record, but back of and above the human skill and 
character was the Divine One who has said : 'Them that 
honor Me I will honor, and them that despise Me shall be 
lightly esteemed." 

There have been new involvements of the Sunday excur- 
sion in recent years. In former days the only serious com- 
petitor in Sunday excursioning with the train and the trol- 
ley was the horse. He was, however, used only in a small 
way comparatively in the desecration of the Sabbath, and 
few were deprived of their Sunday rest because of his 
use in Sabbath desecration. The Rev. C. H. Spurgeon was 
once challenged for working his horse on Sunday, but he 
wittily replied that his horse v/as a Jew, he rested all day 
on Saturday that he might be used by his master in at- 
tending church on the Sabbath. The late Rev. John Hall 
of the Fifth Avenue Presbyterian Church, New York, 
instituted an afternoon service on Sunday primarily for 
the benefit of employes or others who might be hindered 
from attending the regular forenoon service. 

Then came the bicycle, and for awhile its popular use 
threatened to be a serious menace to Sabbath quiet and 
devotion. Some ministers arranged for special bicycle 



564 SUNDAY THE WORLD'S REST DAY 

services at certain popular resorts, but instead of miti- 
gating the evil it increased it by giving the quasi-sanction 
of religion to cover the desecration of the Lord's day. The 
speaker met a threatened Sunday visit of one hundred and 
fifty bicyclists with a parade at church service time by, 
first, making the contemplated desecration the subject of 
a church prayer service; second, appealing to the civil 
authorities to prevent the Sunday parade, and, third, or- 
ganizing a bicycle club in connection with the Y. M. C. A. 
one of the rules of which should be no Sunday excursions. 
It will be of interest to record the outcome. Providence 
prevented the parade by sending a heavy snow storm. 

But the bicycle, either as a menace to Sabbath quiet or 
as a popular vehicle, was short lived. The automobile 
almost entirely displaced it. The auto has proven a great 
advantage in many ways, not the least being its aid in 
improving the health of the users. But unfortunately the 
auto has also been used to the injury of Sunday rest and 
quiet. It was a strong argument in favor of steam and 
electric roads running on Sunday that by their means 
many were enabled to attend the church of their prefer- 
ence who otherwise would have been compelled either to 
remain at home or to worship in churches with whose 
order or teachings they were not in sympathy. Still, To- 
ronto in Canada and Edinburgh in Scotland held out for 
long against the Sunday trolley, as the fathers of ante- 
bellum days withstood the Sunday steam roads. Similarly 
the argument is urged in favor of Sunday autoing that by 
its means worshipers may enjoy services of public wor- 
ship at a distance from their home as well as nearby. 

Provided the autoist drives his own car, it is difficult 
to find fault with him for using it on Sunday to attend 
church or on a benevolent mission. Unfortunately, how- 
ever, many use the auto largely on Sunday for pleasure, 
and when it is so used there is a demand for labor at 
garages, restaurants and hotels, and many men and 
women are thus deprived of the Sabbath privileges, and 



FOES OF SUNDAY REST 565 

this evil is intensified when a chauffeur is employed. When 
using the bicycle I seldom went out of the house without 
using it, but on Sundays I never used it even to attend 
church, lest my example might encourage the young and 
thoughtless pleasure-seeker in using it on the Lord's day. 
I have been compelled to use the auto on Sunday, as only 
by its means can my good wife be able to attend church, 
but it is only used on Sunday for church or Christian 
benevolent service, and I do not use a chauffeur. 

In concluding this discussion, I would sum up the whole 
matter in one word. Let us devote the Lord's Day 
to the cultivation of the higher life in our own selves and 
in advancing the same culture, as far as possible, in the 
lives of others. That is, if we apply the Golden Rule to 
the solution of the difficulty — doing to all others as we 
would wish them to do to us if the situation were reversed, 
not hesitating to deny ourselves any pleasure or profit 
that would deprive them of their Sabbath privileges — I 
think we should then have realized the ideal Sabbath ob- 
servance, and at the same time we should have done av/ay 
with Sunday excursions and every other form of Sabbath 
desecration. 

THE PRESS AND THE SABBATH 
By Richard Cameron Wylie, D.D., LL.D. 

The seventh volume of the "Messages of the Men and 
Religion Movement," entitled "The Church and the Press," 
begins its opening chapter with these words: "The 
press and the pulpit, under American conditions, are, or 
ought to be, allies in the service of American civilization. 
The one is the mouthpiece of that civil organization called 
the state. The other is the mouthpiece of that religious 
institution called the church. Both are organs and agents 
of the life of that larger unity called the nation y 

With slight modifications this statement may be ac- 
cepted and used by way of introduction to the present dis- 



566 SUNDAY THE WORLD^S REST DAY 

cussion. The press does not sustain the same organic 
relation to the state that the pulpit does to the church. It 
is a powerful agency in the molding of public opinion, and 
it performs the additional function of giving voice to pub- 
lic opinion when formed. It is not quite accurate to speak 
of the church as the ''rehgious institution" in any such 
sense as would imply that religion is its one exclusive 
function. Religion in the narrow sense is not the only 
function of the church. Moreover, there are religious 
functions pertaining to the state. If this were not so we 
would be obliged to work a transformation on our whole 
political life, banish all Christian customs and usages 
from the political realm, and abrogate all laws founded on 
Christian morality, including our laws protecting the day 
of rest. 

The statement of the topic now to be considered is, 
''How may the press, both secular and rehgious, be utiHzed 
in promoting a right Sabbath observance?" Since the 
press is in a sense the mouthpiece of the people of the 
nation, we are to consider how the people may utilize the 
press in behalf of Sabbath observance. 

I. There are certain fundamental principles on which 
there should be general agreement and which should bo 
maintained by the press, both scculi^r and religious. These 
principles are the following: 

1. All men have an indefeasible right to the weekly rest 
day. This right is as sacred and important as the right 
to life, liberty, or property. It is an inherent right. It 
does not originate in any arrangement or convention of 
men. It inheres in the very constitution of man as he 
came from the hands of his Creator. This right is intel- 
lectual and moral as well as physical. Man is not a mere 
machine or working animal. He needs cessation from toil 
for the culture of his mental and moral nature. The ces- 
sation which night brings him is not enough. He needs 
more than physical rest. He needs a day intervening be- 
tween the days of secular toil for mental and moral im- 



FOES OF SUNDAY REST 567 

provement. This is a right of which the Great Creator is 
the author. If advocates of the rest day are to be of real 
service to the cause they must ground their pleas in this 
fundamental fact. 

2. This right is not merely the right to cessation from 
toil one day in seven, but it is the right to the day set 
apart for religious worship. Forty-six of our states recog- 
nize this right by designating the first day of the week as 
the weekly rest day. California, after setting aside an 
excellent Sabbath law some years ago, enacted in 1893 a 
law to provide for a day of rest from labor, which de- 
clares that ''Every person employed in any occupation of 
labor shall be entitled to one day's rest therefrom in 
seven." But it does not specify any day as the day of rest. 
It is left to employers to arrange the day to suit them- 
selves. Even if such a law were rigidly enforced, and the 
chances are that it will not be, it does not secure to men 
their indefeasible right to a day of rest, because the full 
benefit of the rest depends largely upon the opportunities 
which the day affords. The rest to which men are entitled 
is not merely cessation from secular toil, but cessation 
from toil to the end that the higher mental and spiritual 
interests may receive attention. This cannot be done 
apart from the religious opportunities associated with the 
first day of the week. 

3. The benefits of the weekly rest day should be empha- 
sized by the press. The nature of these benefits may be 
briefly outhned. They are physical, intellectual, moral, 
and financial. Other conditions being equal Sabbath keep- 
ers live longer and can do more and better work than 
others. Men like Gladstone have attributed their vigor in 
old age to their habits of Sabbath observance. 

The intellectual benefits of Sabbath keeping may be esti- 
mated when it is remembered that the Sabbaths of twenty 
years rightly improved are equivalent of a course of four 
years in college. 

The moral value of the Sabbath is shown by the con- 



568 SUNDAY THE WORLD'S REST DAY 

trast between communities where it is properly observed 
and communities where it is not. 

It is hard to convince men of the financial value of the 
Sabbath. One chief cause of Sabbath desecration is the 
love of gain. This is the root of much of the Sabbath 
breaking evil. But it is proof of a very sordid mind when 
financial gain is counted of more value than health, life, 
intelligence and morals. It is so counted when all these 
are sacrificed for wealth. But in the long run there is no 
financial gain in Sunday toil. It never pays to break God's 
law. Overworked bodies and fagged brains are the cause 
of many costly disasters. 

Another chief cause of Sabbath desecration is the love 
of pleasure. The specious plea that laboring men need 
the recreation afforded on the Sabbath by popular pleas- 
ures cannot be admitted. These do not furnish the kind 
of recreation required. Working men need a change from 
that which is physical to that which is intellectual and 
moral. 

The press should also consider the wide distribution of 
the benefits of Sabbath observance. How individuals are 
benefited has been already shown. Wherever the Sabbath 
is kept the same individual benefits follow. But think of 
the blessings that come to the home as a result of Sabbath 
keeping. In these days of mad rush from morning till 
night the home is endangered from want of home life. 
The Sabbath is the chief institution that may be invoked 
to remedy this evil. The national benefits of Sabbath 
observance should be specially emphasized. These are 
often overlooked. The Sabbath is usually considered a 
church day and for the exclusive benefit of the church. 
But no institution profits by it more than does civil gov- 
ernment. Through many channels the benign influences 
of Sabbath keeping flow into the life of the nation and 
render free government possible. By the development of 
an upright citizenship, by the purifying of home fife, by 
the moral uplift given the great body of the people 



FOES OF SUNDAY REST 569 

through the thousands of Christian pulpits, the nation is 
blessed beyond our powers of computation. 

4. There is great need of emphasizing the truth that 
there is the highest kind of authority back of the Sab- 
bath. As stated above there are forty-six states in which 
there are Sabbath laws. These laws have been declared 
constitutional again and again. In some instances these 
decisions are supported by the declaration that they are 
based upon the law of God. There are two ways in which 
the Divine Ruler has ordained the law of the Sabbath. 
He wrote it first in the constitution of man. Deterioration 
follows disregard of this institution. Even if men succeed 
in part in making up for the failure to keep the Sabbath, 
there are some losses sustained by the neglect which can- 
not be repaired. It seems to be established that while the 
average of human life has increased within the recent past, 
the average after the age of thirty or forty has really 
diminished. Students of longevity do not often think of 
connecting this fact with the present-day failure of many 
to keep the Sabbath. Nevertheless, a complete analysis 
of the causes of so many breakdowns among men in active 
life will disclose the fact that Sabbath breaking does its 
part in slaying men. This is the penalty for the violation 
of the law written in man's physical constitution. 

But the Sabbath law is written also in the sacred Scrip- 
tures. Like the other nine precepts of the Decalogue this 
law is unrepealed. The theory that the Sabbath was only 
an Old Testament or Jewish institution and has passed 
away is untenable. The notion that the first day of the 
week is not the Sabbath in this Christian dispensation, 
and that it has nothing but the sanction of the church 
back of it, is unhistorical. The Fourth Commandment 
fixes the proportion of sacred time, but it does not deter- 
mine the day of the week to be kept holy. That is deter- 
mined elsewhere and in other ways. In Colossians 2:16 
Paul shows that the seventh-day Sabbath has passed 
away. Christians at that time were already observing the 



570 SUNDAY THE WORLD'S REST DAY 

first day of the week with all the services appropriate to a 
day of Sabbath rest. The day was changed by the Lord 
of the Sabbath in the same way in which the Sabbath was 
at first instituted, namely, by divine example. In the 
early church there was never a question as to the religious 
observance of the first day of the week. But there was a 
question as to the observance of the seventh, certain Jew- 
ish converts insisting that both the seventh and the first 
should be observed. The press should be intelligent on all 
such subjects and at suitable times present the facts. 

5. The right and duty of the state to enact and enforce 
rest-day laws should be emphasized. Such laws, it should 
be shown, are not designed to compel attendance upon any 
kind of religious service, or the performance of any re- 
ligious act, but to give all the opportunity to rest and wor- 
ship and to protect them in their right so to do. In no 
other way can the right of all to a rest day be guaranteed. 
The press should be intelligent on this matter. It should 
cease using the term ''Blue Law,'* by which enemies of the 
Sabbath have sought to place a stigma upon it. It is high 
time educated men knew the real facts about the ancient 
so-called ''blue laws," and know that no such laws as have 
been thus described ever had an existence. 

II. With the acceptance and practical application of 
these fundamental conceptions there will come a trans- 
formation, especially in the attitude of the secular press, 
toward the Sabbath. 

1. There will follow a broader vision of the place and 
power of religion in general and of the Sabbath in its 
essential connection with religion. No argument is needed 
to establish the vital connection between Christianity and 
the day of rest and worship. The Christian church could 
not be maintained without the Christian pulpit. The 
Christian pulpit could not be maintained without the 
Christian Sabbath. Let the Sabbath be no longer observed 
and Christianity dies. If the day of rest becomes nothing 
but a hoHday, or if it is looked upon as having no firmer 



FOES OF SUNDAY REST 571 

basis than the decrees of men, it loses its sanctity and 
Christianity languishes. 

The press, when alive and energetic, aims to give due 
prominence to all matters of human interest. Things 
that lack human interest are out of place in a newspaper. 
It is because politics, matters of finance, war, amusements, 
and a hundred other matters are of human interest that 
they fill so large a place in our papers. It is because re- 
ligion and the Sabbath are not rightly estimated as to 
their human interest that they fill so small a place in the 
secular press. Religion is the oldest, most important, and 
most persistent of all matters of human interest. Others 
are local, temporary, often of doubtful value. Religion is 
a matter of human interest for all classes, always and 
everywhere. "Man is hopelessly religious.'' But the 
Christian religion and the Sabbath are bound up in the 
same bundle. Because religion is a matter of interest to 
us all so also is the Sabbath. The press should take a 
leading part in the presentation of these momentous 
truths. They are so manifold and varied in their applica- 
tions that they need never weary or become monotonous. 

2. The press must come into closer touch with the re- 
ligious activities of the day. Of all the departments of the 
secular press, the rehgious department, when there is one, 
is conducted with the least ability. We are not laying the 
entire blame on the press itself. Church people must bear 
a large share of the blame. But it is a fact that no depart- 
ment of the press causes so much irritation as the re- 
ligious department. The reason that underlies all other 
reasons is the fact that the press and the Church have 
never got together. The press has not been sufficiently 
enterprising and the Church has failed to realize the pos- 
sibilities and responsibilities that lie in this direction. 
If the press can once be awakened to the importance of 
the fundamental propositions already laid down there will 
doubtless follow an effort to get as close to religious activi- 
ties as to the theatre and the baseball field. 



572 SUNDAY THE WORLD^S REST DAY 

3. There will also be a more accurate conception of the 
meaning and value of the Sabbath and the Christian re- 
ligion. Christianity has often been blamed because, as is 
alleged, it concerns itself so completely with other world- 
liness and has no message for this world. Wherever the 
fault lies for the prevalence of this misconception, it is a 
most atrocious misconception. Nothing in all the realm 
of human thought is so vitally concerned with present 
human interest as is Christianity. One reason why so 
many men have hitherto taken no interest in Christianity 
is because of this misconception. They want to be in close 
connection with present national or worldwide interests. 
They regard Christianity as having nothing to do with 
these. Therefore they leave it to women and children. 
If we could only get men to see that Christianity involves 
the greatest of present, human, national, worldwide in- 
terests, and that it brings the solution of all the great 
national and world problems, there would be some chance 
of enlisting the great mass of men in religion. The press 
ought to aid in this task. 

4. The press should strive to correct the false notion 
that Sabbath services deal with great problems of general 
interest only on special occasions if at all. The press is 
in part responsible for this error. The contents of many 
of our great dailies tends to foster the opinion that Sun- 
day excursions, games of baseball, lectures on socialism or 
ethical culture, are of more value to the public than are 
the stated services of the sanctuary. In the average mind 
there is no conception of the mighty problems that are 
presented every Sabbath in the average pulpit in both city 
and country. These problems sustain the most vital con- 
nection with the public welfare. No question of finance, 
the improvement of our waterways, the best method to 
raise public revenues, or other problems considered in leg- 
islative bodies, can compare with them in the matter of 
their national value. The pulpit and the Sabbath were the 
most powerful of all agencies in bringing this Republic 



FOES OF SUNDAY REST 573 

into being, and they are essential to its stability and pros- 
perity. 

5. There is need of a mighty transformation in the mat- 
ter of the Sunday press. As to the continuance of Sunday 
papers opinion among Christian people is divided. This 
we profoundly regret. An investigation recently made 
through the means of a questionnaire seems to indicate 
that about two thirds of the Christian people of our coun- 
try have settled down in the belief that the Sunday paper 
is here to stay. Prominent religious workers who stood 
out against it for years now seem to have come to the 
conclusion that a tactical blunder was made in magnifying 
the seriousness of the Sunday paper. If this is to be the 
final word of the Church on the publication of Sunday 
papers, there is another word that should be uttered on 
their character. No one who has any right conception at 
all of the nature of rehgion and of the right use of the 
Sabbath can tolerate for a moment the kind of Sunday 
papers now published. The first thing that meets the eye 
in these papers is what is known as the ''Colored Comics." 
There is seldom anything truly comical in these horrid 
pictures. They vitiate the aesthetic taste, debase the in- 
tellect, deprave the morals, and tend to uproot all re- 
ligious sentiment. When they are not coarse, vulgar or 
blasphemous they are usually stupid, silly, puerile. The 
fact that the public has endured them so long gives ground 
for a low estimate of the public. The Public Ledger^ of 
Philadelphia, lost 16,000 subscribers when it discontinued 
"colored comics." The man that first devised them may 
have taken a correct gauge of the public mind, but he had 
a debased and debasing conception of what is fit for the 
Lord's day. By this feature alone the Sunday paper ren- 
ders itself unfit to give the Sabbath cause any material 
benefit. In many papers other features are but little less 
objectionable. Notwithstanding the fact that there is 
much valuable material in these papers, in other respects 
they are the most trivial of all papers published. When 



574 SUNDAY THE WORLD^S REST DAY 

they do contain what is alleged to be religious reading 
matter it is not always the kind that will help earnest in- 
quiring souls that want the light. If the Sunday paper is 
here to stay there is need of a great transformation before 
it is qualified to aid the cause of Sabbath observance. 

But why should we accept the Sunday paper as a per- 
manent fixture? If it is an unrighteous institution it 
should be fought to a finish. It is not difficult to make out 
a strong case against it. The work done in connection 
with it is a violation of the Sabbath. It is no answer to 
say that all the office work on the Sunday issue is done 
before midnight on Saturday and that it is the ¥Ionday 
paper that gets the Sunday work. If there were no Sun- 
day issue the Monday paper could be issued without Sun- 
day work. Moreover, the work in the printing office is not 
the only work to be considered. Think of the work done 
in the distribution of the paper, from the transportation 
companies down to the noisy newsboys. Add to this the 
hours spent in reading its scores of columns of useless or 
worse than useless stuff, and you have an appalling 
amount of Sabbath breaking in connection with the Sun- 
day newspaper. 

Moreover, the Sunday paper meets no real want; it is 
not a necessity. We would be better off without secular 
news till Monday, and as for religious reading these papers 
furnish a poor if not harmful substitute for it. Taking it 
all in all the secular press would render a far better service 
to the cause of Sabbath rest if Sunday issues were wholly 
discontinued. 

III. The practical question of supreme importance is, 
how to secure desired results. 

1. To this end there must be co-operation between the 
Church and the religious press on the one hand and society 
and the secular press on the other. Both should grasp the 
idea that they are working together for the uplifting of 
humanity and for the establishment of the reign of right- 
eousness. There is a prevalent notion that when anything 



FOES OF SUNDAY REST 575 

Is done in behalf of the Sabbath, whether in the nature of 
the enactment and enforcement of law, or in the nature of 
favorable comment in the newspapers, it is to be regarded 
as special, and even unwarranted favor, shown to the 
Church. All such notions should be abandoned as false 
and injurious. Society and the state need the Sabbath and 
its hallowed influences as much as does the church. The 
church prospered for three centuries without a civil Sab- 
bath law, but civil liberty perishes unless the day of rest 
is sacredly guarded. 

In this matter of co-operation in behalf of the Sabbath 
it is natural to expect the church and the religious press 
to take the lead. If nothing is done by these forces it is 
vain to expect anything from the secular press. It is often 
assumed that the religious press is already faithfully dis- 
charging its full duty in this regard. This assumption is 
false. The religious press is in fact exceedingly lame at 
this very point. It is usually too much absorbed in purely 
denominational interests, and fails to see the importance 
of great movements which concern the kingdom of Christ 
in its wider aspects. In fact most of the sects identify the 
kingdom with the church, and especially with their own 
branch of the church. There is a lamentable failure to 
realize the truth that the kingdom to be here established 
is as wide as the world and as comprehensive as all human 
interests and associations. There is need of a wider vision 
by Christian people generally. They should lead the way 
to the mountain tops from which a view may be obtained 
of the kingdom in all its length and breadth. 

2. This will enable them to see how large the Sab- 
bath problem is. The tendency to-day is to minimize it 
and Christians are not blameless. By their example the 
impression is made that the Sabbath is not very impor- 
tant, and that its importance is a vanishing quantity. 
With this idea is associated the idea that church activities 
on the Sabbath are not of public interest and may be neg- 
lected by the secular press. Who is to blame for this false 



576 SUNDAY THE WORLD'S REST DAY 

notion? The Church primarily, the press secondarily. 
Sabbath activities should be of such a nature and reported 
in such style as to challenge pubhc attention. The gospel 
narrative makes it plain that the sermons of our Lord 
were everywhere talked about. He did his work and de- 
livered his message in such style as to awake pubhc inter- 
est. The same is true of his apostles. People everywhere 
felt that they were handhng problems of momentous 
present interest. All classes from the philosopher down 
to the mere pleasure seeker felt it. Had there been a daily 
press it would have given large space to the evangelistic 
and reform work of these men. When we are wise and 
skilful in the handling of religious topics the press does 
that very thing now. But it does not always discriminate 
between what is purely sensational and heretical and what 
is solid, true, and of permanent value. 

3. The pulpit and the press should get into closer touch 
with each other. It would be good for both. Especially 
would it help to revolutionize the press. Talcott WiUiams, 
LL.D., Dean of the Pulitzer School of Journalism, says : 
"Three fourths of the milHons of church members, if they 
did their duty, could make the press what it ought to be. 
And let me add, the press is just what they choose to make 
it." Christian people have not begun yet to realize and 
to use their power. Christ's promise is that they shall 
be kings and shall reign on the earth. Instead of tak- 
ing this in the narrow, literal sense, let us take it in 
the broad, comprehensive sense. We can reign in society 
and transform it if we follow the suggestion of Dr. Wil- 
liams. 

4. There is need of a complete reformation in the man- 
ner in which the publicity side of religion is managed. 
The long lists of Saturday pulpit notices are of little 
value. Most of these notices have no significance what- 
ever. No business, not even public amusements, would 
prosper on such publicity. The trend of thought among 
those who think on this matter at all is in favor of pai^ 



FOES OF SUNDAY REST 577 

advertisements for all church services. Only such adver- 
tising, done in display type, seems to be worth while. 

5. There should be a rehgious editor on the staff of each 
great daily. Until this is done Christianity and the Sab- 
bath will not get a fair show. If amusements, the theatre, 
finance and other special topics need an expert to handle 
them properly, much more is there need of an expert to 
handle the subject of religion. Such an expert must be 
the best educated, the wisest, the most tactful man on the 
staff. He will also be the most useful and influential, and 
in time the most indispensable. 

6. Church people should write letters of encouragement 
to editors when they do anything commendable. If edi- 
tors do not get too much blame for what they do that is 
blameworthy, they certainly get too little praise for what 
they do that is praiseworthy. Some of our great dailies 
not long since spoke out in opposition to the proposal 
which happily failed to open the Mt. Vernon Home to Sab- 
bath visitors. It was pointed out that Washington never 
made it a practice to entertain guests on the Lord's day, 
that day at Mt. Vernon being given over to rest and re- 
ligious exercises. To keep the Home closed now to Sab- 
bath visitors is in harmony with the traditions of that 
famous estate. How many of us wrote to our editors 
expressing approval of these utterances? How many of 
us ever commend an editor for taking a righteous stand ? 
One reason why the world has more influence with the 
press than have Christian people is because the children 
of this world are wiser in their generation than the chil- 
dren of light. 

If Dr. Williams is right in saying that the jiress is what 
the people make it we are under obligation to make the 
people what they ought to be. But the uplifting of society 
and the transformation of the press will progress side by 
side. Every step of progress in molding the one will 
increase its power for good in molding the other. 

"yVe are doubtlesis engaged in a long and arduous task. 



578 SUNDAY THE WORLD'S REST DAY 

To many of us it may seem hopeless. But a great news- 
paper man writes, "1 dream of the day when the Christian 
Church as a whole will get solidly behind every effort to 
introduce wholesome and interesting reHgious literature 
into the secular press. At present the indifference of the 
Church is colossal and incomprehensible. If Christians 
generally displayed one tenth of the zeal of the Russelites 
in supporting efforts to put reHgious matter into the secu- 
lar press ... the problem (of the press and the Sabbath) 
would be largely solved.'' 

There is in reality no reason why we should be pessi- 
mistic. We are workers together with our enthroned 
Lord who has all the forces of the universe at His com- 
mand. With such an ally we cannot fail. The achieve- 
ments of the past give assurance of greater achievements 
in the days to come. 

A PLEA FOR SABBATH OBSERVANCE 
By Hon. Frank Moss 

Robert C. Winthrop closed his splendid centennial ora- 
tion with these words : 

"If the second century of self-government is to go on 
safely to its close, or is to go on safely and prosperously 
at all, there must be some renewal of that old spirit of 
subordination and obedience to divine as well as human 
laws which has been our security in the past. There must 
be faith in something higher and better than ourselves. 
There must be a reverent acknowledgment of an unseen 
but all-seeing, all-controlling Ruler of the universe. His 
word. His day. His house. His worship must be sacred to 
our children as they have been to our fathers, and His 
blessing must never fail to be invoked upon our land and 
upon our liberties. The patriot voice which cried from 
the balcony of yonder old state house, when the Declara- 
tion had been originally proclaimed : 'Stability and per- 
petuity to American independence!' did not fail to add, 
'God save our American states !' I would prolong that an- 



FOES OF SUNDAY REST 579 

cestral prayer. And the last phrase to pass my lips at this 
hour, and to take its chance for remembrance or oblivion 
in years to come, as the conclusion of this centennial ora- 
tion, and as the sum and summing up of all I can say to 
the present or the future shall be : There is, there can be 
no independence of God. In Him as a nation, no less than 
in Him as individuals, 'we live and move and have our 
being !' God save our American states !'* 

The fathers, and the great leaders of thought and expo- 
nents of principle since the beginnings of American life 
openly sought the blessing of God on all actions that went 
into the structure of the nation, and on all service for 
the nation, and upon the conscience and conduct of the 
nation. 

Washington, in his first inaugural address, said : 

*'It would be peculiarly improper to omit in this first 
official act my fervent supplications to that Almighty 
Being who rules the universe, who presides at the councils 
of nations, and whose providential aids can supply every 
human defect — that His benediction may consecrate to the 
liberties and happiness of the people of the United States a 
government instituted by themselves for these essential 
purposes, and may enable every instrument employed in 
its administration, to execute with success the functions 
allotted to his charge. ... No people can be bound 
to acknowledge and adore the Invisible Hand which can- 
ducts the affairs of men, more than those of the United 
States. Every step by which they have advanced to the 
character of an independent nation seems to have been 
distinguished by some token of providential agency. . . . 
The smiles of Heaven can never be extended on a nation 
that disregards the eternal rules of order and right which 
Heaven itself has ordained. The preservation of the 
sacred fires of liberty and the destiny of the republican 
model of government are justly considered as deeply, per- 
haps finally staked on the experiment entrusted to the 
hands of the American people." 



580 SUNDAY THE WORLD^S REST DAY 



The House of Representatives, answering, said : 

**We feel with you the strongest obHgation to adore the 
^Invisible Hand' which has led the American people 
through so many difficulties, to cherish a conscious respon- 
sibility for the destiny of republican liberty, and to seek 
the only sure means of preserving and recommending the 
previous deposit in a system of legislation founded on the 
principles of an honest policy and directed by the spirit of 
a diifusive patriotism." 

John Hancock, that bold proscribed signer of the Decla- 
ration of Independence, closed an address with these 
words : 

'1 have the most animating confidence that the present 
noble struggle for liberty will terminate gloriously for 
America. Let us play the man for our God, and for the 
cities of our God. While we are using the means in our 
power let us humbly commit our cause to the great Lord 
of the Universe, who loveth righteousness and hateth in- 
iquity. And having secured the approbation of our 
hearts by a faithful and unwearied discharge of our duty 
to our country, let us joyfully leave our concerns in the 
hands of Him who raiseth up and pulleth down the empires 
and kingdoms of the world." 

Among the orators produced in America's advent into 
the duties and opportunities of a real world power, none 
spoke with more fervor and prophetic vision than Senator 
Beveridge. His arguments bound the nation to the benefi- 
cent purposes of God. In an address he said : 

"The republic's duty is as sacred as its opportunity is 
real. God did not make the American people the mightiest 
force of all time simply to feed and die. ... He has 
appointed us a destiny equal to our endowments. . . . 
American administrators go forth for the betterment of 
men; they go forth and the word on their lips is Christ 
and his peace. . . . Have we no mission to perform; no 
duty to discharge to our fellow-man ? Has the Almighty 



FOES OF SUNDAY REST 581 

Father endowed us with gifts far beyond our deserts, and 
marked us as the people of his peculiar favor, merely to 
rot in our own selfishness? . . . We are God's chosen 
people. His great purposes are revealed in the progress 
of our flag, which surpasses the intentions of Congresses 
and cabinets, and leads us like a holy pillar of cloud by 
day and fire by night into situations unforeseen by finite 
wisdom and duties unexpected by the unprophetic heart 
of selfishness. . . . For liberty and civilization and the 
fulfillment of God's promises, the American flag must 
henceforth be the symbol and the sign to all mankind." 

John Quincy Adams in 1802 said : 

"Preserve in all their purity, refine if possible from all 
their alloy, those virtues which we commemorate as the 
ornament of our forefathers. Adhere to them with in- 
flexible resolution as to the horns of the altar ; instil them 
with unwearied perse;ve.rance into the minds of your chil- 
dren." 

The great questions which come to all patriotic hearts 
to-day are: How shall America meet the world crisis? 
What shall she do to make good the heroic labors of the 
past and to justify the hopes and the faith of the years? 
How shall she enforce in the w^orld the kindly principles 
of brotherhood ? How shall she meet the need of the ages 
and bring in the New Day ? 

I have quoted thus liberally to suggest the answers that 
may be found over and over again if we will but consult the 
sages, the prophets, the inspired ones of the past — if we 
will but study our own marvellous history. 

We are in God's great testing day of duty and oppor- 
tunity. Of them who have received much, much will be 
required. To those who clearly can discern the duty and 
hear the call, the privilege of opening the gates of glory 
comes. 

Back to the days of simple dependence on God, of obedi- 
ence to His commands, of life in His spirit ! 



582 SUNDAY THE WORLD'S REST DAY 

Back to the time when selfishness, self-indulgence and 
carelessness shall be impossible in the urgency of divine 
opportunities and divine calhngs. 

Reverence, constant dependence, obedience and loving 
service will bring the blessings which we covet as individ- 
uals, and the blessing of puissant peace, and world influ- 
ence which we crave for our nation. 

One of the great commands is : Remember the Sabbath 
Day to keep it holy. Dedicating it to the highest and holi- 
est thoughts, aspirations and service, a nation may rise 
on its inspiration to a spirit of unity, and to a vision of 
humanity and of heaven that will sanctify the days of 
dread and of evil that have come to the world. 

It is not for mere formal abstemious conduct that I 
plead, but for a taking of God's day in the spirit of the 
great gift that it is — and by a common resolve devoting it 
to patriotic and religious converse, communion and uplift, 
that will lead the people into a closer and holier brother- 
hood themselves, and into a spirit of universal brother- 
hood and heavenly citizenship that, out of the wrecks of 
war shall move humanity nearer to the Millennial Day. 

I plead not for the day of rest on the ground of physical 
necessity — that is a good plea, but not good enough for 
these days. I base my plea on the needs of the souls of 
men, the needs of the world, the opportunities of patriot- 
ism, the moving call for mercy and for brotherhood that 
rises from suffering humanity all over the stricken world. 
All good men should be servants of God, should get close 
to Him, by obeying His commands, should become pos- 
sessed of his spirit of love and power by communion with 
Him especially in the ways divinely appointed, should get 
closer to each other by taking advantage of the ordained 
times and places for uniting hearts and souls in the great- 
est exercise of which they are capable — the joint seeking, 
worshipping and imploring of God. 

Let us remember the Sabbath Day to keep it holy, and 
fully use all its privileges and opportunities. 



CHAPTER XII 

CLOSING MASS MEETING IN BERKELEY — SECRETARY WIL- 
SON'S EPEECH 

(Hon. Wm. B. Wilson presiding) 

Fellow Citizens: 

I am glad to meet with you on this occasion and particu- 
larly grateful for the opportunity which it affords me of 
placing myself squarely upon the issues which you have 
been discussing. When the Executive Committee of the 
Fourteenth International Lrord's Day Congress honored me 
with an invitation to attend and preside over this mass 
meeting, I did not hesitate to accept the invitation, and 
from that time to the present, I have been looking for- 
ward to the pleasure and privilege which this moment af- 
fords. Since my arrival on the Pacific Coast, my time has 
been so closely engaged that it has been impossible for me 
to attend sessions of your Congress, which I would have 
done if it had been possible. 

I was reared in a Sabbath-keeping home and early in 
life the duty and privilege of observing the Holy Day were 
deeply impressed upon me. And the Sabbaths of my youth 
are among the happiest memories of the past. It has been 
and is now the habit of my life so to order my business 
and engagements as to reserve the Sabbath Day for quiet 
and rest. Our forefathers so managed their business as 
to provide all needful things in six days and to reserve the 
seventh for rest and holy employments. If we can credit 
the domestic and social history of the early years of our 
country, we must believe that our forefathers found no 
necessity for the violation of the Sabbath. 

583 



584 SUNDAY THE WORLD^S REST DAY 

There is no more necessity for violating the seventh day 
now, in the production of material things, those things 
that are essential for our comfort and convenience, than 
there was then. We can produce more now for the wel- 
fare of mankind in one day than we were able to produce in 
those days in six. The plea of necessity does not apply in 
the case of violation of the Sabbath Day. Even those 
things that relate to transportation are not of necessity. 
It is not absolutely necessary that our railroads should 
operate on the Sabbath ; nor that motor cars should be in 
operation on the Sabbath. If we use them, it is not be- 
cause they are necessary, but because of convenience and 
comfort. Why should the convenience and comfort of one 
set of our people be used as a means of preventing another 
set from getting the rest which the Lord Himself intended 
that they should have ? There are various issues of what 
constitutes the Sabbath Day. What day is it that should 
be the day of rest ? I have no desire to impose my views 
upon my neighbor, and I have no desire for him to impose 
his views upon me. As for myself, I accept the orthodox 
Christian Sunday. Others may prefer other days. Well, 
let them. I am obeying at least that portion of the Com- 
mandments which says, "Six days shalt thou labor and do 
all thy work." 

I have not come here to make a speech, but for the pur- 
pose of showing which side I am on. Others have come 
for the purpose of making speeches, and are able to enter- 
tain and enlighten you upon the subject which you are con- 
sidering. 

THE LORD^S DAY OBSERVANCE AS THE GREAT 

BOND UNITING ALL CHRISTENDOM 

By Rev. 0. P. Gifford, D.D. 

Modern Christendom, like ancient Gaul, is divided into 
three parts, Greek Catholic, Roman Catholic, and Protest- 
ant, and the greatest of these is the one that teaches most 



J^^ 


''^iisi^^^^^^l^^^^^l^^^^^^^^K^ ' -■ ' ' 




B 


1 


i^^^^^^s^^^si^E 



Hon. Wm. B. Wilson, Secretary of Labor 
who presided at'the final Mass Meeting 



CLOSING MASS MEETING IN BERKELEY 585 

truth, develops the highest type of character, and does 
most good. The great divisions, Hke the Jews and Samari- 
tans of Christ's day, have no deahng with each other as 
organized rehgions. Protestantism has the fatal facility 
of subdivision, but fruit grows on the branches, not on 
the trunk. 

There are 164 Protestant denominations in the United 
States: Twelve kinds of Presbyterians, fifteen kinds of 
Baptists, sixteen kinds of Methodists, twenty-one kinds of 
Lutherans. Greek Catholics and Roman Catholics are 
continents. Protestantism is an archipelago. The Japan- 
ese Empire on many islands is quite as united as the Ger- 
man Empire on the continent. 

At the 250th anniversary of the First Baptist Church 
in Boston, Dr. Alexander Mann, rector of Trinity Church, 
said: "What we need, and what we have got to find, is 
some principle of solidarity which, with no sacrifice of 
faith or principle, may bring together the scattered divis- 
ions of the Protestant Church. If you imagine for one 
minute that by continuing on our present guerilla warfare 
we are going to hold our own or make any headway against 
the disciplined hosts of Roman Catholicism in this coun- 
try, you are very much mistaken." 

To this Cardinal O'Connell makes reply : ''Why not try 
the principle of solidarity which binds the Catholics to- 
gether, union with an infallible head ? It will be interest- 
ing to watch for the suggestions as to what principle of 
soUdarity can be adopted for the union of Protestantism 
which is avowedly individuaHstic. It is rather late in the 
day for Protestantism to change its first principles." 

Dr. Mann ignores the Greek Catholic Church, hopes 
only for a Protestant solidarity ; the Cardinal ignores the 
Greek Catholic Church and knows only one infallible head, 
and he already has a body. The only possible solidarity 
then is benevolent assimilation, for one head with two 
bodies would be a monstrosity. 

These three great divisions, with Protestant subdivi^- 



586 SUNDAY THE WORLD'S REST DAY 

ions, are already bound together with an infalhble head, 
Christ, the Great Head of the Church. They accept a 
common Hterature, as the states that make up the Ameri- 
can Republic accept the Constitution of the United States. 
They worship on the same day. The arteries are many, 
the heart is one, the channels are many, the blood is one ; 
and *'the life is in the blood." ''There are many members 
but one body." The organs of the body differ in shape, 
size and function, but are all nourished by one blood ; ruled 
by one will, seek to upbuild the one body. The same blood 
flows from every artery and vein when opened. So the 
different denominations are vitalized by the same life and 
serve the same will. 

Hand and foot are apart, but depend upon the same 
heart, eye and ear to serve in different spheres, but are 
nourished by the same life fluid. The hand and foot are 
no nearer together when one grasps the other than when 
each is in its place, bearing and serving the whole body. 
You must sacrifice eye or ear to bring them within touch 
yet each serves the other when in place and at work. 
Form of organization, statement of creed, mode of wor- 
ship do not bind together, life does. The belt that girds 
the Jewish people for service is the Law. The clasp that 
holds the Law together is the Sabbath. Many ancient na- 
tions divided time into weeks of seven days each. Egypt- 
ians, Chaldeans, Greeks, Romans did. The sevenfold di- 
vision is found in India, and Peru ; but none of them ob- 
served a fixed day in the week for religious rest and wor- 
ship. 

In the kindergarten, action precedes law, the teacher 
does things in a certain way before he states the rule of 
action. Moses led the Children of Israel into a kinder- 
garten training, the Sabbath was observed before Sinai 
was reached. Manna fell six days, a double portion on the 
sixth day, and none on the seventh day. Forty years of 
training etched the Sabbath into the memory and will of 
Israel. The distinguishing mark of the Hebrew was not 



CLOSING MASS MEETING IN BERKELEY 587 

circumcision, that was common in the East. Abraham 
made a reHgious use of a common custom. The other laws 
of the Decalogue are duplicated in other nations, the code 
of Hamurabi is older than the Law of Moses. The God of 
every nation is a jealous God, every idolater feared to have 
another God between him and his God. The family calls 
for purity, property must be guarded from theft, charac- 
ter from false witness, parents must be honored. We can- 
not have society without law. The life and growth of the 
Jewish people depended upon serving the Sabbath, when 
the clasp lost grip the belt of the Law fell, the garments 
dropped, tangled about the feet, tripped the feet, lost the 
race. Loyalty to the Sabbath kept God before the con- 
science all the week, conscious of God they kept the Law. 
The Sabbath observance was to the nation what the avi- 
ator is to the army, gave vision and directed in duty. One 
day in seven sacred to Jehovah made him real and his 
will regnant; when God is real there is no trouble doing 
His will. 

There are two reasons given for keeping the Sabbath, 
one that God rested from the labor of creation on the sev- 
enth day, another that He led Israel out of Egypt. One 
seventh of the time spent resting with God means inti- 
mate personal acquaintance ; if you spend one day in seven 
with God, you will not drift far from Him the other six 
days. Resting with God one day fits you to work for Him 
six days. Working reveals His plans, but resting lays bare 
His mind. Companionship with one who is worthy quick- 
ens confidence. So long as the Jews keep the Sabbath 
they will not change their religion. The Sabbath is a bond 
that holds the scattered people together. Without coun- 
try, capital, or temple, speaking many languages, they are 
held to Judaism by the Sabbath. As the hoops hold the 
staves and make the barrel, so the Sabbath holds the Jews 
and makes a people. Since the Law was given the Sab- 
bath has been the mark of the national hfe, the secret of 
power, the key to success. Through one insulated day 



588 SUNDAY THE WORLD'S REST DAY 

Jehovah pours the current of His power into the mechan- 
ism of Jewish Hf e ; a grounded wire means an escaping cur- 
rent, sometimes destruction of property and life. In place 
of the Jewish Sabbath Christendom has the Lord's Day. 
''One man esteems one day above another, another man es- 
teems every day alike." All days are alike when they 
come to us, no two days are alike when they go from us. 
Time is a vast quarry, blocks are cut from the common 
mass, analysis shows they are all alike, one block is made 
into a statue of Washington, another of Lincoln, another 
of Grant, the stone stands for differences now, the rock is 
lost in the character. So days come alike and go differ- 
ent. Time is like a field, the soil is the same, but the har- 
vest differs as we sow different seed, so thoughts change 
days, we carry from the field of time what we put into it. 
Time, like matter, is plastic to the touch of man. The 
Fourth of July was like any other day till a Nation chis- 
elled it into statute of liberty. The Twenty-fifth of De- 
cember was like any other day till the Church claimed it 
for Christ. We cover the canvas of time with our 
thoughts and fancies. Days are what we make them. The 
one day of the week that binds all Denominations into one 
body is the Lord's Day. Early in the history of Chris- 
tianity the Church turned from the Sabbath to the Lord's 
Day. A big yacht blankets a little one , shuts off the wind, 
a big tree drains the strength from the soil and kills the 
hedge beneath its shadow. The Sabbath reminded the 
Jews of Jehovah's rest from creation and their escape from 
Egypt. The Lord's Day marked a new era, a recreation 
of heaven and earth, Freedom from the Egypt of sin and 
bondage to death. An empty grave meant more than a 
finished task. As the rising sun blots out the moon and 
stars, so the rising Sun of Righteousness blotted out the 
old day. 

It takes a mighty deed to conquer a day. Once a year 
we keep Christmas, once a week the resurrection. The 
empty tomb is fifty-two times as mighty as the full cradle. 



CLOSING MASS MEETING IN BERKELEY 589 

The full cradle is a prophecy, the empty tomb a fulfillment. 
The cradle is written in the subjunctive mood with a big 
IF, the empty tomb is written in the indicative mood in 
large capitals. The full cradle is a possibility, the empty 
tomb a certainty. Once a year the Church gathers about 
the cradle, once a week about the tomb. Christ emptied 
himself to enter the cradle, he asserted himself in leaving 
the tomb. The manger was the cradle of the Christ, the 
empty tomb is the cradle of the Church. His resurrec- 
tion is our birth. 

Once a week a divided Christendom meets before the 
empty tomb. Greek Catholic, Roman Catholic, Protestant, 
meet and mingle at the tomb as the rivers meet and 
mingle in the sea, share one great tidal movement of 
faith. 

The empty tomb is the Almighty's seal on the finished 
work of Christ. "Declared to be the Son of God mightily 
by the resurrection from the dead." The cradle declared 
him to be the son of Mary, the tomb, the Son of God. 

Night, with its candles, lamps, gas burners, electric 
globes, emphasizes the street, the home, the individual, 
the rising sun emphasizes the common life. The resurrec- 
tion reveals the common life, and blots out the emphasis 
marked by different creeds, forms, organizations. The 
Lord's Day brings Christendom face to face with the risen 
Christ once a week, and this binds us into one great body 
in Christ. 

The mountain peaks are far apart, the brooks babble 
widely separated, the larger the rivers become the nearer 
they approach the common sea, when they find what every 
brook and river seeks they are in one sea. The prayer of 
the Christ is that they all may be one, once a week the 
prayer has an answer. Greek, Roman, Protestant meet 
before the empty tomb on the Lord's Day worshipping the 
risen Lord. The Lord's Day is the great bond of union of 
a divided Christendom. 

The One Infallible Head of the Church is Christ, mem- 



590 SUNDAY THE WORLD'S REST DAY 

bers differ, the blood is one, functions differ, the controlling 
will is one. 

It is a wonderful fact, this union of Christendom once a 
week in worship of the same Lord Christ. The golden 
clasp that holds the girdle that makes Christendom one is 
the Lord's Day. Loyalty to the Lord's Day means girt 
loins, garments held in place, easy walking, swift run- 
ning, successful fighting. One day spent with the risen 
Lord means one in Him, one with each other. Nietzsche 
once said with a sneer: "These redeemed ones must ap- 
pear more redeemed if I am to believe in their Redeemer." 
A united Church means a believing world. The Lord's 
Day kept in the Lord's way, will give a united Christen- 
dom power to win the world to the faith that God sent 
Christ. 

Judge Parker, the third and last speaker, spoke extem- 
poraneously, but unfortunately his speech was not steno- 
graphically taken and therefore we are unable to print it. 
This is to us a matter of great regret, as his appeal was a 
striking one and strongly moved the great audience. 

The Rev. Wm. M. Rochester, D.D., Chairman of the 
Committee on Resolutions, presented his report, which 
was adopted, and is as follows : 

RESOLUTIONS 

That the thanks of this International Lord's Day Con- 
gress be tendered to : 

1. The authorities of the city of Oakland for the free 
use of the room in the Auditorium occupied by the Con- 
gress. 

2. The Manager of the Auditorium and his assistants 
for their assiduous and courteous attention to the require- 
ments of the Congress and its members. 

3. The University of California for the free use of the 
Greek Theatre for the Sunday Mass Meeting. 



CLOSING MASS MEETING IN BERKELEY 591 

4. The Members of the Pacific Coast Committee and 
pastors of Oakland and San Francisco for their co-opera- 
tion in the Congress and for pulpit arrangements for vis- 
iting ministers. 

5. The Press for its reports of meetings and for the 
wide publicity thus given to the messages delivered at the 
Congress. 

6. The Rev. Dr. Wm. S. Hubbell of the New York Sab- 
bath Committee for his invaluable services given in his 
capacity as Chairman of the Program Committee. 

7. Those who, whether present or absent- by their pains- 
taking investigation and careful study of the various 
topics of the program, have contributed to the pleasure 
and the profit of those in attendance and so greatly en- 
riched the literature of the Lord's Day. 

8. To Miss Florence McMillan and the members of the 
Edna White Trumpet Quartette for the splendid services 
they have rendered to the Congress in furnishing the mu- 
sical program. They have been the most diligent of all in 
attendance and their contributions have been given in un- 
stinted measure. The interest in all the meetings has un- 
doubtedly been accentuated by their presence and they 
have brought to the program variety of a most pleasing 
and inspiring character. 

9. Mr. E. Francis Hyde, Treasurer of the New York 
Sabbath Committee and of the Congress, who, in expres- 
sion of his desire to see this project carried to a success- 
ful issue, has so splendidly aided by his personal contribu- 
tions, influence and appeals to meeting the heavy financial 
obligations of the Congress. 

10. The Rev. D. J. McMillan, D.D., Secretary of the Con- 
gress, upon whom the burden of all arrangements preced- 
ing and during the Congress has fallen, for his strenuous 
labor and devotion under the heavy responsibilities as- 
signed to him. 

11. The Rev. H. L. Bowlby, the Secretary of the Execu- 
tive Committee, who has cheerfully assumed his share of 



592 SUNDAY THE WORLD'S REST DAY 

responsibility in all things and worked ardently and to 
whom we are indebted for the preparation of the Lord's 
Day Exhibit at the Exposition. 

12. Rev. Henry Collin Minton, D.D., LL.D., Chairman of 
the General Committee of Arrangements, for his services 
on the Continent, though much interfered with by the 
war, in securing representatives from abroad to the Con- 
gress. 

13. The Governor of the State, the Mayor of the city. 
President of the Exposition, and representatives of the 
local churches for their hearty welcome to the Congress 
and their good wishes on behalf of the work. 

Resolution Regarding a Memorial to Japan and China 
on Sabbath Rest 

Whereas, the Far East is rapidly entering into and 
adopting the industrial and mechanical civilization of the 
West, with all that this means both of danger and of op- 
portunity to the workers themselves and to the entire 
life of their lands, and 

Whereas the experience of the Occident has proven 
conclusively that the welfare and uplift of all working 
classes, economically and physically as well as morally and 
spiritually, are closely dependent upon their possession of 
adequate and regular periods of rest and recreation, and 

Whereas it is highly important for the Orient itself as 
well as for the establishment of right relations between 
the East and the West that those lands of the East shall 
adopt the best practices of the West in these matters, 
avoiding the disastrous experiences of the Western World 
incurred with the rise of modern mechanical industrialism. 

Resolved that the Executive Committee of this Con- 
gress be requested to consider the wisdom of sending to 
the Governments and Peoples of Japan and China a 
Memorial setting forth in some adequate way Occidental 
experience in regard to the relation of regular Sabbath 




By permi>si-', -1 I I u .k d cV Underwood 

WooDROW Wilson, President of the United States 
Honorary Chairman of Council of Honor 




His Royal Highness The Duke of Connaught 
Governor General of Canada, Honorary Vice Chairman of the 
Congress 



CLOSING MASS MEETING IN BERKELEY 593 

rest to the welfare of industrial workers and to the moral 
and spiritual uplift of the entire people ; and also if such 
memorial be thought wise, to take the necessary steps for 
the adequate preparation and effective presentation of 
such a Memorial. 

Respectfully submitted, 
(Signed) Henry B. Schwartz, 
Sidney L. Gulick. 



COUNCIL OF HONOR 

FOURTEENTH INTERNATIONAL LORD'S DAY CONGRESS 

Royal and Ruling Patrons : 

Her Majesty Wilhelmina, Queen of the Netherlands, Amsterdam. 

His Majesty Albert I, King of Belgium. 

His Majesty Constantine, King of the Hellenes, Athens. 

His Excellency Giuseppe Motta, President of Switzerland, Berne. 

Patron and Honorary Chairman : 

His Excellency The Hon. Woodrow Wilson, President of the United 
States, Washington, D. C. 

Patron and Honorary Vice-Chairman : 

H. R. H. The Duke of Connaught, Governor General of Canada, 
Ottawa. 

Honorary Vice- Chairmen : 

His Excellency Senor Mario G. Menocal, President of Cuba, Havana. 

His Excellency Senor Manuel Estrada Cabrera, President of Guate- 
mala, New Guatemala. 

His Excellency Senor Adolfo Diaz, President of Nicaragua, Managua. 

His Excellency Senor Dr. Belisario Porras, President of Panama, 
Panama. 

Chairman : 

Hon. Alton B. Parker. 

Vice-Chairmen at Large: 
The Presiding Officers. 

Vice-Chairmen : 

Governors Chas. Henderson, Alabama; G. W. P. Hunt, Arizona; 
Marcus H. Holcomb, Connecticut; Chas. R. Miller, DelaAvare; 
Moses Alexander, Idaho; Geo. W. Clarke, Iowa; Arthur Capper, 
Kansas; Jas. B. McCreary, Kentucky; Phillips L. Goldsborough, 
Maryland; David I. Walsh, Massachusetts; Winfield S. Hammond, 
Minnesota; Elliott W. Major, Missouri; S. V. Stewart, Montana: 
John H, Morehead, Nebraska; Rolland H. Spaulding, New Hamp- 
shire; William C. McDonald, New Mexico; Chas. S. Whitman, 
NeAv York; Louis B. Hanna, North Dakota; Frank B. Willis, 
Ohio; James Withycombe, Oregon; Martin G. Brumbaugh, Penn- 
sylvania; R. Livingston Beeckman, Rhode Island; Frank M. 
Byrne, South Dakota; James E. Ferguson, Texas; William Spry, 
Utah; Chas. W. Gates, Vermont; Henry D. Hatfield, Virginia; 

594 



COUNCIL OF HONOR 595 

J. B. Kendrick, Wyoming; John F. A. Strong, Alaska; George 
Washington Goethals, Canal Zone, Panama ; Arthur Yeager, Porto 
Rico. 
IMembers : 

Africa: Rev. Andrew Murray, D.D., Cape Colony; Rev. Samuel M. 
Zwemer, D.D., F.R.G.S., Egypt. 

Argentina : Rt. Rev. Homer C. Stuntz, D.D., Buenos Ayres. 

Australia: Most Rev. Henry Lowther Clarke, D.D., D.C.L., Mel- 
bourne; Rev. John Meikeljohn, D.D., South Melbourne. 

Austria: Dr. Wolfgang Haase. 

Belgium : Rev. Kennedy Anet ; Armand Julin ; M. Mousset ; Paul 
Plissart, Dr. En Droit. 

Brazil: Myron A. Clark; Rev. Robt. Frederic Lenington; Rev. 
Eduardo Carlos Pereira; Rev. H. C. Tucker; Rev. Wm. A. Wad- 
dell, Ph.D., D.D. 

Canada: Rt. Hon. Sir Robt. Laird Borden, P.C, G.C.M.G.; Hon. 
Geo. Hedley Vicars Bulvea, LL.D. ; Sir Douglas Colin Cameron; 
Rev. S. D. Chown, D.D."^; Prof. J. H. Farmer, B.A., LL.D.; Rev. 
Charles William Gordon, D.D., LL.D., F.R.S.C; Rev. W. T. Her- 
ridge, M.A., D.D. ; His Honor Jas. D. McGregor ; Chester D. Mas- 
sey; Most Rev. S. P. Matheson, D.D., D.C.L.; James Mills, M.A., 
LL.D.; Rev. T. Albert Moore, D.D.; Hon. Benjamin Rogers; Rev. 
J. G. Shearer, B.A., D.D.; James Simpson, Esq.; Rev. 0. C. S. 
Wallace, M.A., D.D., LL.D.; Hon. Josiah Wood, M.A. 

Chili: Rev. Webster E. Browning, Ph.D., D.D.; Rev. Chas. M. 
Spining. 

China: Rev. Hunter Corbett, D.D., LL.D., Chefoo. 

Denmark: Count Holstein; Count Joachim Moltke; Stiftsproost 
HoflPmeyer; Stiftsproost Leuthen; Rt. Rev. Harald Ostenfeld; 
Harald Westergaard; Rev. Enrique Witte. 

England: Rev. Reginald J. Campbell, M.A. ; Rt. Rev. Sir William 
Boyd Carpenter, K.C.V.O., D.D., D.C.L., (Oxon), D.Litt., LL.D.; 
Rev. P. T. Forsyth, M.A., D.D.; Sir Douglas Fox, C.E., M.E.; 
Rev. John Monro Gibson, D.D., LL.D. ; Very Rev. H. Henslev Hen- 
son, D.D.; Rev. H. Scott Holland, D.D., D.Litt.; Hon, Walter 
Hudson, M.P. ; Rt. Hon. Arthur James Balfour, M.P., P.C, F.R.S., 
LL.D., D.C.L. (Oxon) ; Rt. Hon. Sir John Henry Kennaway, 
Bart., C.B. ; Thomas Arthur Fitzhardinge Kingscote, M.V.O. ; Rev. 
G. Campbell Morgan, D.D. ; Rev. Jas. Hope Moulton, D.D., D.Litt., 
D.C.L., D.Theol. (Berlin) ; Arthur S. Peake, D.D.; Rt. Rev. John 
Percival, D.D.; Sir William L. M. Ramsay, D.D., LL.D., F.B.A., 
K.C.B. ; Rt. Rev. H E. Ryle, D.D., C.V.O. ; Rt. Hon. Edvryn Francis 
Scudamore-Stanhope, P.C., D.L., J.P., G.C.V.O.; Verv Rev. Jas. 
Allan Smith, D.D. ; Eugene Stock, D.C.L. ; Rev. H. B. Swete, D.D., 
F.B.A.; Rt. Rev. Edward S. Talbot, D.D. 
France: *G. Anthoni; Maurica Deslandres; M. Hubert - Valleroux 
* Deceased. 



596 SUNDAY THE WORLD'S REST DAY 

Etienne Matter; Rev. 0. Prunier; Eugene Reveillaud; Jules 
Siegfried; Rev. C. Soulier; Jacques Touret. 

Germany: Baron Von Berlepsch; Dr. Karl Bornhausen, Priv. 
Docent; Rev. Chas. Correvon; His Elxcellency Dr. E. Dryander; 
Prof. Von Kirclienheim, Dr. Jus.; Doctor Mumm; Count Posa- 
sowsky-Wehner. 

Holland: M. Van Aaken; Abraham Kuyper, D.D,, LL.D,, Dr. Jus.; 
Prof. Dr. P. J. Muller; Baron A. M. A. J. Roell. 

Hungary: Rt. Rev. Dr. Alexander Baksay; Count Joseph Degen- 
feld. 

India: Rt. Rev. Francis W. Warne. 

Ireland: Rt. Rev. John Henry Bernard, D.D. ; Sir John William 
Byers, Kt. M.A., M.D., M.A.O.; Sir William Q. Ewart, Baronet, 
M.A., T.C.D.; Rev. Wm. Park, D.D. 

Italy: Hon. Angiolo Cabrini; Rev. Ernesto Giampiccoli; Rev. B. 
Leger, Rev. E. Giovanno Luzzi, D.D. ; Hon. Enrico Soulier. 

Japan: Rev. Kajinosuka Ibuka, D.D.; Rev. Taskuku Harada, D.D., 
LL.D. 

Norway: Edward J. Hambro; Rev. Halfdan MoUer; Kr. Piene; 
Bishop Tandberg; Dr. N. Wille. 

Russia: General Christopher De Roop; Rev. John Vittoz. 

Scotland: Prof. J. K. Cameron, M.A.; 'Sir Archibald Spencer Lind- 
say Campbell. Bart.; Sir Andrew H. L. Frazer, K.C.S.L, M.A., 
LL.D., D.Litt.; Sir Wm. M. Ramsay, Hon., D.C.L., D.D., LL.D., 
Litt.D.; Most Rev. Walter John Forbes Robberds, D.D.; Rev. 
J. D. Robertson; Rev. Alexander Smellie, D.D. ; Very Rev. Geo. 
Adam Smith, D.D., LL.D., Litt.D.; Rt. Rev. Geo. H. S. Walpole, 
D.D.; Rev. Alexander Whyte, D.D., LL.D.; Rt. Rev. A. Wallace 
Williamson, D.D., H.R.S.A. 

Spain: Rev. Francisco Albricias; Rev. Miguel Barroso; Rev. I. B. 
Cabrera; Francisco Camacho; Rev. F. G. Smith; Rev. Cipriano 
Tornos. 

Sweden: Dr. JST. Soederblosn. 

Switzerland: Gustave Ador; Prof. Chas. Bernet; Dr. Burckhardt- 
Schatzmann; Henri Daulte; Frederic De Perregaux; Rev. Elie 
Deluz; Rev. H. Gambini; Rev. N. Hauri; Frank Lombard; Rev. 
0. Roemer; Rev. Etienne Secretan; K. Stockmeyer; *Rev. P. Sub- 
let; John Syz; W. Vischer, LL.D.; Rev. Prelate Fr. Suter. 

United States of America: Henry Abrahams, Boston; Cornelius B. 
Agnew, New York; Geo. B. Agnew, Esq., New York; Rev. Peter 
Ainslie, D.D., Baltimore; Rev. Chas. F. Aked, D.D., San Francisco; 
H. R. Albee, Portland, Ore.; Rt. Rev. Chas. P. Anderson, D.D., 
LL.D., Chicago; Rev. Purley A. Baker, Westerville, Ohio; James 
A. Barr, San Francisco ; John L, Bates, LL.D., Boston ; Rev. E. K. 
Bell, D.D., Baltimore; Rev. H. H. Bell, D.D., San Francisco; Rev. 

* Deceased. 



COUNCIL OF HONOR 597 

Wm. M. Bell, D.D., LL.D., Los Anseles; Henry Bond, Brattle- 
boro, Vt.; Kt. Rev. P. A. Boulden, dTd., Philadelphia; Rev. Free- 
man Daily Bovard, D.D., Ph.D., San Francisco ; Rev. John H. Boyd, 
D.D., Portland, Ore.; Prof. Jean Charlemagne Bracq., LL.D., 
Litt.D,, Poughkeepsie, N. Y. ; Rev. J. Whitcomb Brougher, D.D,, 
Los Angeles; Rev. Chas. R. Brown, S.T.B., D.D., New Haven; 
Geo. M. Brush, M.D., Brooklyn; William Jennings Bryan, LL.D., 
Washington, D. C; Rev. John Wright Buckham, D.D., Berkeley, 
Cal. ; Rev. Horace Bumstead, D.D., Brookline, Mass. ; Rev. John J. 
Burke, C.S.P., S.T.D., S.T.L., New York; Rev. David J. Burrell, 
D.D., LL.D., New York; Rev. Robt. F. Campbell, D.D., Asheville, 
X. C; Rev. H. K. Carroll, LL.D., Washington, D. C; Rev. 
Russell Cecil, D.D., Richmond, Va.; Dr. Ng Poon Chew, Litt.D., 
San Francisco; Joseph H. Choate, A.B., LL.D. (Harvard), D.C.L. 
(Oxford), New York; Rev. Francis E. Clark, D.D., LL.D., Bos- 
ton ; Rev. John Wesley Conley, D.D., Fresno, Cal. ; Rev. Russell H. 
Conwell, D.D., LL.D., Philadelphia; Rt. Rev. Frederick Courtney, 
D.D., D.C.L., New York; Rev. Robt. F. Coyle, D.D., LL.D., Fuller- 
ton, Cal.; John W. Cummings, New York; Charles F. Darlington, 
New York; Rev. John De Witt, D.D., LL.D., Princeton, N. J.; 
George William Dickie, San Francisco; Rev. J. Boggs Dodds, D.D., 
Greeley, Colo.; Rev. S. Earl Du Bois, Portland, Ore.; Rev. Albert 
E. Dunning, D.D., Brookline, Mass.; Rev. G. G. Eldredge, D.D., 
Berkeley, Cal.; Rev. H. E. Erffmeyer, Fond du Lac, Wis.; Rev. 
Silas Evans, D.D., Ripon, Wis.; Most Rev, Evdokim, New York; 
Rev. John G. Fagg, D.D., New York; Rt. Rev. Samuel Fallows, 
D.D., LL.D., Chicago; His Eminence John Cardinal Farley, New 
York; Rev. John Fox, D.D., LL.D., East Orange, N. J.; Rev. Robt. 
Freeman, DD., Pasadena, Cal.; Rev. Hollis B. Frissell, D.D., 
LL.D., S.T.D., Hampton, Va. ; Rt. Rev. James Bowen Funsten, 
D.D., Boise, Idaho; W^illiam J. Gies, Ph.D. (University of Berne), 
New York; Rev. Orrin P. Gifford, D.D., Brookline, Mass.; Theo- 
dore Oilman, A.M., Yonkers, N. Y. ; Samuel Gompers, Washing- 
ton, D.C. ; Rev. Frank L. Goodspeed, D.D., Oakland, Cal. ; Rt. Rev. 
David Hummell Greer, D.D., LL.D., New York; Rev. Frank W. 
Gunsaulus, D.D., LL.D., Chicago; Wm. Phillips Hall, Greenwich, 
Conn.; Rt. Rev. J. W. Hamilton, D.D., LL.D., S.T.D., Boston; 
Rt. Rev. Edward J. Hanna, D.D., San Francisco; Rev. Wm. I. 
Haven, D.D., LL.D., Summit, N. J.; Rev. Ezra A. Healey, D.D., 
Los Angeles; Rev. John J. Heischmann, D.D., Brooklyn; Rt. Rev. 
Eugene Russell Hendrix, D.D., Kansas City; Rev. H. C. Her- 
ring, D.D., Boston; Rev. Wm. Bancroft Hill, D.D., Poughkeepsie, 
N. Y.; Rev. Andrew R. Holderby, D.D., M.D., College Park, Ga.; 
Rev. Geo. E. Hoor, D.D., Newton Centre, Mass.; Clinton N. 
Howard, Rochester, N. Y.; Rev. Wm. Stone Hubbell, D.D., New 
York; Charles E. Hughes, LL.D., Washington, D. C; Rt. Rev. 
E. H. Hughes, D.D., San Francisco; E. Francis Hyde, LL.B., 
New York; Most Rev. John Ireland, D.D., LL.D., St. Paul, Minn.; 
* William M. Isaacs, New York; Rt. Rev. Burton R. Jones, Ala- 



Deceased. 



598 SUNDAY THE WORLD^S REST DAY 

meda, Cal.; David Starr Jordan, M.D., Ph.D., LL.D., Stanford 
University; Rev. John Henry Jowett, D.D., New York; W. W. 
Keen, A.M., LL.D., Ph.D., M.D., Philadelphia; Howard A. Kelly, 
M.D., LL.D., F.R.C.S., Baltimore; Prof. Joseph Kyle, D.D., 
LL.D., Xenia, Ohio ; W. M. Ladd, Portland, Ore. ; Hon. F. J. Lamb, 
Madison, Wis.; Rt. Rev. Walter Russell Lambuth, D.D., Nash- 
ville, Tenn.; Rev. Warren H. Landon, D.D., San Anselmo, Cal.; 
Rev. Michael J. Lavelle, LL.D., New York; Marion Lawrence, 
Chicago; Rt. Rev. William Lawrence, D.D., LL.D., D.C.L., Boston; 
J. Edgar Leaycraft, New York; Joshua Levering, Baltimore; 
John D. Long, LL.D., Boston; Percy V. Long, Esq., San Francisco; 
Rt. Rev. Naphtali Luccock, D.D., Helena, Mont.; Rev. Lapsley A. 
McAfee, D.D., Berkeley, Cal.; Rev. A. McLean, LL.D., Cincinnati; 
Rev. Duncan J. McMillan, A.M., S.T.B., D.D., New York; Robert 
L. Maitland, New York; Rev. Alexander Mann, D.D., Boston; 
Mrs. Ida R. Marsters, Roseburg, Ore.; Rev. Mark A. Matthews, 
D.D., LL.D., Seattle, Wash.; Prof. Shailer Mathews, D.D., LL.D., 
Chicago; Rev. J. W. Mauck, A.M., LL.D., Hillsdale, Mich.; John 
Mitchell, Mt. Vernon, N. Y. ; Rev. John K. Montgomery, D.D., New 
Concord, Ohio; Will R. Moody, East Northfield, Mass.; Rev. 
Edw. C. Moore, D.D., LL.D., Cambridge, Mass.; John R. Mott, 
LL.D., F.R.G.S., New York; Rev. Charles Sumner Nash, D.D., 
Berkeley, Cal.; Rt. Rev. Wm. Ford Nichols, D.D., San Francisco; 
Timothy Nicholson; Cyrus Northrop, LL.D., Minneapolis, Minn.; 
Rt. Rev. Dennis Joseph O'Connell, D.D., Richmond, Va. ; His 
Eminence William Cardinal O'Connell, Boston, Mass.; David B. 
Ogden, Esq., New York; Eben E. Olcott, E.M., New York; Mrs. 
Susan McWhirter Ostrom. Indianapolis; Carroll S. Page, LL.D., 
Hyde Park, Vt.; Edward C. Parrish, Esq., New York; Alton B. 
Parker, LL.D., New York; *John E. Parsons, Esq., New York; 
Rt. Rev. W. Pearce, Titusville, Pa.; Mrs. Percy V. Pennybacker, 
Austin, Tex.; Eugene A. Philbin, LL.D., New York; Rev. S. 
Plants, D.D., Appleton, Wis.; Gen. Ralph Earle Prime, D.C.L., 
LL.D., Yonkers, N. Y.; Rev. Wallace Radcliffe, D.D., LL.D., 
Washington, D. C; Rt. Rev. Philip M. Rhinelander, D.D., LL.D., 
D.C.L., Philadelphia; George H. Richards, Esq., New York; 
A. A. Robbins, Brooklyn; Rev. Wm. Henry Roberts, D.D., LL.D., 
Philadelphia; Elihu Root, LL.D., Dr. Political Sciences, D.C.L. 
(Oxon), New York; H. Jones Saunders, San Francisco; Rev. 
Adolphus F. Schauffler, D.D., New York ; A. M. Schoyer, Chicago ; 
Rev. W. A. Sellew, Jamestown, N. Y.; Rev. Wm. A. Shanklin, 
LL.D., D.D., L.H.D., Middletown, Conn. ; Rev. John Balcom Shaw, 
D.D., LL.D., Los Angeles; Mrs. Don 0. Shelton, New York; 
Prof. John A. Singmaster, D.D., Gettysburg, Pa.; Edgar F. 
Smith, Ph.D., Sc.D., LL.D., L.H.D., Philadelphia; Payson Smith, 
LL.D., Litt.D., Augusta, Me.; Robt. E. Speer, D.D., Englewood, 
N. J.; Rev. S. P. Spreng, D.D., Naperville, 111.; Prof. R. R. Steele, 
Portland, Ore.; Rev. J. Ross Stevenson, D.D., LL.D., Princeton, 
N. J.; Rev. Wm. P. Stevenson, D. D., Yonkers, N. Y.; Rev. John 



Deceased. 



COUNCIL OF HONOR 599 

Timothy Stone, D.D., LL.D., Chicago; Rev. Josiah Strong, D.D., 
LL.D., New York; Frederick Sturges, New York; Rt. Rev. Walter 
T. Sumner, D.D., Portland, Ore.; Thomas W. Synnott, Wenonah, 
N. J.; Rev. Chas. L. Thompson, D.D., LL.D., New York; Samuel 
Thorne, Jr., LL.B., New York; Rt. Rev. Daniel S. Tuttle, D.D., 
LL.D., D.C.L., St. Louis; Rev. Wm. Harman Van Allen, S.T.D., 
L.H.D., D.C.L., LL.D., Boston; Rev. Henry Van Dyke, D.D., 
LL.D., The Hague, Netherlands; Rt. Rev. Boyd Vincent, D.D., 
Cincinnati; Rev. N. E. Wade, Portland, Ore.; John Wanamaker, 
Philadelphia; Rev. Benjamin B. Warfield, D.D., LL.D., Litt.D., 
Princeton, N. J.; *Booker T. Washington, LL.D,, Tuskegee Insti- 
tute, Ala.; Rt. Rev. Richard Green Waterhouse, D.D., Los 
Angeles ; Rolla V. Watt, San Francisco ; Rev. W. W^ Webb, D.D., 
Milwaukee; Rev. W. R. Wedderspoon, D.D., Washington, D.C.; 
Rt. Rev. R. H. Weller, D.D., Fond du Lac, Wis.; Rev. George 
Unangst Wenner, D.D., New York; Benjamin Ide Wheeler, LL.D., 
Ph.D., Berkeley, Cal. ; Rev. W. McC. White, D.D., Raleigh, N. C. ; 
Rev. W. P. White, Albany, Ore.; Rev. Edw. A. Wicher, M.A., 
B.D., D.D., San Anselmo, Cal.; Rt. Rev. Alpheus Waters Wilson, 
D.D., Baltimore; Hon. William B. Wilson, Washington, D.C.; 
Francis 0. Winslow, Norwood, Mass. ; James Wood, M.A., Mt. 
Kisco, N. Y. ; Mary Emma Woolley, Litt.D., L.H.D., LL.D., South 
Hadley, Mass.; Rev. G. Frederick Wright, D.D., LL.D., Oberlin, 
Ohio; Rev. R. C. Wylie, D.D., LL.D., Pittsburgh, Pa.; James 
Yearance, Esq., New York. 
Venezuela: Rev. Theodore S. Pond. 

Executive Committee 

Chairman, E. Francis Hyde, Esq., New York Sabbath Committee, New 

York. 
Vice-Chairman, Hon. Eugene A. Philbin, New York Sabbath Committee, 

New York. 
Secretary, Rev. H. L. Bowlby, Secretary Lord's Day Alliance of the 

United States, New York. 
Treasurer, E. Francis Hyde, Esq., Treasurer New York Sabbath Com- 
mittee, New York. 

Rev. John J. Burke, C.S.P., S.T.D., S.T.L., Editor The Catholic 

World, New York. 
Rev. William Walters Davis, Ph.D., Lord's Day Alliance of Mary- 
land, Baltimore. 
Rev. Charles K. Gilbert, Editor of The Churchman, New York. 
Rev. Wm. S. Hubbell, D.D., New York Sabbath Committee, New 

York. 
Rev. F. W. Johnson, D.D., Lord's Day Alliance of New Jersey, 
Rahway, N. J. 



* Deceased. 



600 SUNDAY THE WORLD'S REST DAY 

Kev. Martin D. Kneeland, D.D., Secretary Lord's Day League of 
New England, Boston. 

Rev. Chas. S. Macfarland, Ph.D., Secretary Federal Council of the 
Churches of Christ in America, New York. 

Rev. Duncan J. McMillan, D.D., Secretary New York Sabbath Com- 
mittee, New York. 

Rev. Henry Collin Minton, D.D., LL.D., President National Reform 
Association, Trenton, N. J. 

Rev. J. B. Remensnyder, D.D., LL.D., St. James Evangelical 

Lutheran Church, New York. 
Rev. Wm. M. Rochester, D.D., Secretary Lord's Day Alliance of 

Canada, Toronto. 
Mrs. Don 0. Shelton, President Woman's National Sabbath Alliance. 
Hon. Alton B. Parker, New York City. 
Rev. Alexander Jackson, D.D., Portland, Me. 
Rev. Geo. L. Tufts, Ph.D. 

General Committee of Aebangements 

Chairman, Rev. Henry Collin Minton, D.D., LL.D. 

Rev. Peter Ainslie, D.D., Commission on Sunday Observance, Federal 
Council of the Churches of Christ in America ; Rev. H. L. Bowlby, Lord's 
Day Alliance of the United States; J. Woodford Causer, Esq., Central 
Sunday Closing Association, England; Rev. W. Dempster Chase, New 
York State Sabbath Association; Mrs. Varila F. B. Cox, Sabbath Ob- 
servance Department, National Woman's Christian Temperance Union; 
Rev. W. W. Davis, Ph.D., Lord's Day Alliance of Maryland; Rev. J. B. 
Davison, Wisconsin Sunday Rest Day Association; Rev. Elie Deluz, 
Ligue Universelle Pour L'Observation du Dimanche, Switzerland; Rev. 
Jno. R. Fisher, D.D.; Rev. Geo. W. Grannis, D.D., Lord's Day Alliance 
of the United States; Rev. Wm. S. Hubbell, D.D., New York Sabbath 
Committee; Rev. Jas. P. Hutchison, Mid- West District of Lord's Day 
Alliance; E. Francis Hyde, Esq., New York Sabbath Committee; Rev. 
F. W. Johnson, D.D., Lord's Day Alliance of New Jersey; Rev. Martin 
D. Kneeland, D.D., New England Lord's Day League, Boston; Rev. 
J. H. Leiper, Northwest Sabbath Association; Rev. W. H. McMaster, 
Lord's Day Alliance of the South ; Rev. James S. Martin, D.D., National 
Reform Association; F. P. Milligan, Secretary Scottish Churches' Lord's 
Day Association, Scotland; Rev. H. Bickersteth Ottley, Honorary Secre- 
tary Imperial Sunday Alliance, England; Rev. Edward L. Parsons, D.D. ; 
Dr. Paul Plissart, Secretary Belgian Association for Sunday Rest, 
Belgium; Rev. 0. Prunier, French Protestant Society for Sunday Ob- 
servance, France; Rev. W. M. Rochester, D.D., Lord's Day Alliance of 
Canada; J. M. Stuart, Lord's Day Alliance of the United States; *Rev. 
P. Sublet, Central Swiss Committee for the Observance of the Lord's 
Day, Switzerland; *Rev. Wm. P. Swartz, Ph.D., New York Sabbath 

* Deceased. 



COUNCIL OF HONOR 601 

Committee; Rev. Edward Thomson, Ph.D., LL.D., Sunday League of 
America; Rev. J M. Tredenick, M.A., Secretary Society for Promoting 
the Due Observance of the Lord's Day, England ; Rev. G. L, Tufts, Ph.D., 
Weekly Rest Day of the Pacific Coast; Wm. Van Aaken, Secretary of 
Sabbath Association, Holland; Thomas West, Lord's Day Alliance of 
Canada; Prof. H. Westergaard, Danish Sunday Rest Society, Denmark. 

Pacific Coast Committee 
Chairman, Rev. Edw. L. Parsons, D.D. 
Rev. Chas. F. Aked, D.D.; Dr. Ng Poon Chew; Capt. Robt. Dollar; 
Rev. G. G. Eldredge, D.D.; Rev. W. W. Ferrier, D.D.; Rev. Geo. W. 
Grannis, D.D.; Mrs. Hester T Griffith; Rev. Wm. K. Guthrie; Rt. Rev. 
Edw. J. Hanna, D.D.; Prof. W. B. Herms; Rev. Dr. S. D. Hutsinpiller ; 
Rev. Chas. S. Nash, D.D.; Rev. Jos. Sibley, D.D.; Rev. J. E. Squires; 
Rev. G. L. Tufts, Ph.D.; Rev. Francis Van Horn, D.D.; Rev. Earl Wilbur, 
D.D.; Rev. J. H. N. Williams, D.D. 

EXPENSES OF INTERNATIONAL LORD'S DAY CON- 
GRESS AT SAN FRANCISCO, JULY 27 TO 
AUGUST 1, 1915. 

Dr. Minton's traveling expenses in Europe in 1914 $600.00 

Exhibit expenses in San Francisco 870.00 

Stationery, printing and petty cash expenses. . . 1,420.00 
*TraveHng expenses of delegates 3,355.90 

Total paid out $6,245.90 

Receipts for Above Expenses 

Mrs. Clarence M. Hyde $3,000.00 

New York Sabbath Committee 500.00 

Lord's Day AlHance of U. S 200.00 

Lord's Day Alliance of Canada 100.00 

Lord's Day League of New England . 100.00 
National Reform Association 50.00 

Women's National Sabbath Alliance . 9.75 

Total Receipts 3,959.75 

Advanced by Treasurer E. Francis Hyde $2,286.15 

* The Lord's Day Alliance of Canada and the Women's National Sab- 
bath Alliance paid the expenses of their delegates. A few delegates, not 
connected with Sabbath or Lord's Day organizations, paid their own 
expenses. 



602 



SUNDAY THE WORLD'S REST DAY 



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SCRIPTURE QUOTATIONS 



PAGE 

Genesis — 

1:00 480 

1:26 49 

1:27 89 

2:2 91 

2:3 95,107,147, 342 

2:7 89 

2:15 :. 49 

1-2:3 99 

6:5 50 

Exodus — 

12:2 94 

13:3,4 83 

20:00 86,107, 480 

20:8-11 147 

20-23:00 85 

23:00 98 

23:12 98 

31:13 343 

31:14 100 

Leviticus — ■ 

23:15-21 107 

25:00 87 

jSTumbers — 

15:32 100 

Deuteronomy — 

5:00 87 

5:12-16 22 

5:15 98, 343 

10:10-12 411 

23:25 102 

Nehemiali — 

9:13, 14 84, 107 

13:18 454 

Psalms — 

8:5 107 

Isaiah — 

56:00 454 

58:4 100 

60:12 109 



PAGE 

Jeremiah — 

17:00 454 

Ezekiel — 

20:24 100 

22:8 100 

Hosea — 

2:11 547 

6:3 Ill 

Matthew — 

5:45 148 

21:00 88 

22 : 1 108 

28:1 106 

Mark — ' 

2:23-28 102 

2:27 103, 151 

16:2-19 106 

Luke — 

6:00 88 

6:1-11 103 

13:11-17 103 

14:1-4 103 

24:1 106 

John — 

1:3 107, 456 

5:00 87, 88 

5:11 103 

5:17 102 

8:58 107 

9:14 103 

11:25 151 

17:25 Ill 

19:31 86 

20:1-19 106 

Acts — 

1:12 102 

2:42 352 

4:00 88 

13:42 87 

19:9 77 



607 



608 



SCRIPTURE QUOTATIONS 



PAGB 

20:6,7 106 

20:7 77, 126 

Romans — 

13:1 109 

14:14 103 

14:23 105 

I Corinthians — 

3:16,17 139 

16:2 77,106, 126 

II Corinthians — 

3:00 150 

Galatians — 

3:23-25 150 

4:9-11 149 



PAGE 

Ephesians — 

6:2 79 

Colossians — 

2:16 78,105, 149 

Hebrews — 

4:8,9 343 

10:25 105 

I John — 

3:2 456 

Revelation — 

1:10 78, 106 

13:8 92 

13,14:00 548 

21:20 148 



GENERAL INDEX 



PAGE 

Aachen, Council of 129 

Abib, the month 83 

Abraham 481 

Abyssinia 519 

Acadians 529, 532 

Accidents caused by fatigue, 209 ; 

by overwork 560 

Achievements, 360, 543 ; encourag- 
ing 321, 322 

Acquaintance vrith God 452 

Action of employees, voluntary, 463, 478 

Actor 514 

Actors, 114, 333, 337; the best re- 
fuse Sunday work, 378 ; demand 
day of rest, 379 ; in England, 378 ; 
hard workers, 379 ; public ser- 
vants 378 

Actors' Association, 337 ; Equity 
Association, 377 ; Sunday work 

demoralizes best efforts 378 

Adams, John Quincy 581 

Addresses of Welcome : Hon. F. J. 
O'Brien, 25 ; Hon. F. L. Brown, 
27; Rt. Rev. Wm. F. Nichols, 
D.D., 30 ; Rt. Rev. E. H. Hughes, 
D.D., 32; Mr. Preston L. Hig- 
gins, 35 ; Response, Judge Alton 

B. Parker 35 

Adventists 310,519,547, 551 

Advent Review 550 

Advertisements, Church 576 

Aeroplanes 242 

Africa, 292 ; Islam in, 294 ; ' Mis- 
sions, 292 ; South, 296 ; Sunday 

legislation in South 297, 300 

Africa's hope, the Gospel 293 

Ages, Civil Law in Middle, 434 ; 
Middle, 434. 531 ; Sunday through 

the 459 

Agricultural Nation 401 

Agriculture forbidden on Sunday.. 130 

Ainslie, Rev. Peter, D.D 146, 154 

Alaska , 407 

Alexandria, Post Offices closed in. 303 

Alexandrof, Rev. V. V 133, 146 

Alfred the Great 130 

Allegheny County 441 

Alps, Watchman in the 215 

America born a Christian Nation, 
534 ; Federal Council of the 
Churches of Christ in, 463 ; How 
the Jews came to, 523 ; Latin, 
326; Why mighty, 580; and 
World's Crisis 581 



PA(7E 

American citizenship upholds Labor 
Law, 439 ; Co-operating Sabbath 
Associations, 17 ; Expedition to 
Japan, 286 ; Irrigation alters life, 
408, 411 ; Telephone and Tele- 
graph Co 472 

Amsterdam 224 

Amusement mad 136 

Amusements, 334 ; corrupt morals, 
498 ; modern, 136 ; public, 226, 
241, 514 ; right kind, 355 ; Sports 
and, 331, 335 ; why prohibited, 

496, 498 

Ancestor Worship 269, 270 

Ancient Calendars 82, 113, 146, 162 

Angles, Ethelston, King of the 130 

Animal Industry, Bureau of 391 

Anthanius 129 

Antiquity, 2,000 years of Christian 

teaching 434 

Anti-Saloon League 324 

A Plea for Sabbath Observance... 578 
Appeals, New York Court of.. 435, 473 

Apollo 530 

Apostles, The, 106 ; the teaching of 

the Twelve 433 

Apostolic Constitution 128 

Aquinas, Thomas 130 

Arabia has no Sabbath 305 

Archaeologists 481 

Argentine 471 

Arizona 319, 320, 412 

Arnold, Matthew 445 

Arrangement, Committee of.... 15, 600 

Artistic Work 131 

Asia, 246 ; Central 157 

Aspects, International, 457 ; Present- 
day, of the Lord's Day in Japan. 282 
Association, Actors', 332 ; Actors' 
Equity, 377 ; Young Men's Chris- 
tian, 218, 397 ; Young Women's 

Christian 324 

Associations, Co-operating Sabbath, 
17 ; American Co-operating Sab- 
bath, 17 ; European Co-operating 
Sabbath, 18 ; International Sab- 
bath, 232 ; Sabbath 101 

Assyrians 113, 148, 433 

Astronomy 154 

Athens 226 

Atlanta 464 

Atterbury, Rev. Wm. Wallace, D.D., 

203, 483, 489 
Attitude of Catholic Church, 126 ; of 

609 



610 



GENERAL INDEX 



PAGE 
Churches, 240 ; of public, 239 ; of 
Greek Church, 133 ; of Protestant 

Church 146 

Auditorium, Municipal 16 

Augsburg Confession 347, 348 

Austerity of Pilgrims 503 

Australia, 306, 551; Sunday problem 
in, 306 ; Government closes busi- 
ness on Sunday 306 

Austria 218, 221, 226, 235, 471, 536 

Author of State, Christ 109 

Automobile, 321 ; friend to Sabbath, 

404, 405 ; races 242 

Automobiles 564 

Awakening- of public conscience 42 



Babylon, Calendar 146 

Babylonia 162 

Babylonians 97, 113, 148, 162, 433 

Baines-Griffiths, Rev. David, A.M., 

139, 370, 421 

Baker, Dr. Henry S 490 

Bakers 464 

Balkan States 226 

Ball Games in Quebec 315 

Barbering 510 

Barr, James A 6 

Baseball. 339, 340, 402, 502 ; Canton 

and, 561; Cleveland and 561 

Basle 219 

Basis for fatigue. Chemical, 193; 

of natural selection. Periodicity, 

158; of progress. Periodicity 159 

Battles fought on Sunday 364 

Beaconsfield 338 

Beef 394 

Beginning of Immortality in Man, 

90 ; Moral Consciousness 91 

Belgium 217, 222, 226. 235, 471 

Bell, Liberty 30 

Benefits, Financial, 495 ; of Sabbath 520 

Berkeley 583 

Berne 219, 220, 232 

Bethlehem, South, 465 ; Steel Works, 

440. 465. 467 

Beveridge, Senator 580 

Bible in Public Schools 138 

Bicycle, 564 ; enemy to Sabbath. . . . 405 

Bill, Bishop's 545 

Bird's-eye view of Continent 226 

Bishop's Bill 545 

Bishops, Frankish 129 

Blackstone 534 

Blast furnace 466 

Blood, 192, 205 ; relationship with 

tissues, 193 ; Agency for removal 

of waste 193, 205 

Blue Laws 570 

Boarding House District 355 

Body a chemical engine 192 

Bond Uniting Christendom, Lord's 

Day Observance as the Great... 584 

Book of Sports 37, 349 

Books 449 

Bootblacking 510 



PAGE 

Borrow, George 145 

Bosnia 471 

Bourges, Congress of 234 

Bowlby, Rev. Harry L.. .13, 15, 318, 319 
Bracq, Prof. Jean Charlemagne, 

Litt.D., LL.D 229 

Breath of God 90, 91 

Brindley 100 

British Isles 471 

Brotherhood 143 

Brown. Hon. Frank L 27 

Browning 213 

Brush. Geo. W.. M.D 370, 373 

Buckham, Rev. John W., D.D..118, 370 

Buddhism 248, 269 

Bulgaria 218, 226 

Bulk of Sunday travel to gratify 

people 396 

Bureau of Animal Industry, 391 ; of 

Labor, Federal 467 

Burglars 383 

Burke, Rev. John J., C.S.P., S.T.D., 

370, 430 
Business. 509 ; of Florists fatiguing, 

difficulties, remedies 388 

Butchers 391, 394 

Buyers, Social League of 217, 238 

Cain and Enos, 50; Babylon 146 

Calendar, Oriental 287 

Calendars, Ancient 82, 113. 146, 162 

California 25, 26, 319 

Call to Order 23 

Calvin, John 347, 505 

Cambria Steel Company . .' 472 

Campaign of Education advised . . . 555 

Canaan 411 

Canada, 308, 471 ; Duke of Con- 
naught. Gov.-General of, 593 ; 

legislation 308 

Candeille, Mile., Goddess of Reason 458 

Canton, Baseball and 561 

Canute 531 

Canright, Rev. D. M 546, 550 

Cape of Good Hope 471 

Cardinal Newman, 143, 454 ; O'Con- 

nell 585 

Carlyle 446 

Carter, Robert 557 

Carthage, Council of 128 

Cases, Seventy-one 476 

Catechism, 345; Heidelberg 348 

Caterer 511 

Catholic Church, attitude of Roman, 
126 ; attitude of Greek, 133 ; sum- 

mai-y. Position of 132 

Catholics, 236 ; in China 249 

Cattle pen 202 

Causative and resultant facts 422 

Cavaliers of Virginia 374 

Central Asia 157 

Chalfant, Rev. Chas. L., D.D., 146, 401 
Chamberlain of NeW York City, tes- 
timony of 337 

Changes in the Day few, 479 ; of 
moon 161 



GENERAL INDEX 



611 



PAGE 

Chanfr Chili Tunj? 256 

Chaplain of the Guerriere, C. S. 

Stewart 386, 387 

Character, 398 ; at the polls, 45 ; 
test of candidates, 45 ; taste and . 398 

Charity 356 

Charles I, II 531 

Chemical basis for fatigue, 193 ; 

engine. Body a 192 

Chicago 544 

Chief Justice Kent 535 

Childerbirth, 2nd 130 

Chili 471 

China, 246 ; Catholics in, 249 ; Jews 
in, 249 ; Memorial to Government 
suggested, 291 ; Missionary in, 
254 ; needs the Sabbath, 256 ; The 
Sabbath a valuable gift to, 255 ; 
Soldiers in, 258 ; State religion 
of, 248 ; Sunday Observance in, 
258 ; No worship of Supreme Be- 
ing in 247 

Chinese Chi-istians, 257 ; Mechanic 

or laborer inferior i 256 

Christ, Author of State 109 

Christendom, The Lord's Day Ob- 
servance as the Great Bond Unit- 
ing all 584 

Christian Church in Korea, 276 ; 
Doctrine, 96 ; in Egypt, 302, 305 ; 
Land, Jewish Problem in, 516 ; 
Liberty and the Sabbath, 263 ; 
Merchants, 274 ; Nation, Ameri- 
ca boi'n a, 534 ; Population 2 per 
cent, 277 ; Proprieties, Society of, 
238 ; Soul of the World, 461 ; Sub- 
jects, 251 ; Teaching, Antiquity, 

2,000 years of 434 

Christianity, The Lord's Day essen- 
tial to 367 

Christians, Chinese, 257 ; Jews and, 

518, 526 

Christmas 488 

Church, 413 ; Advertisements, 576 ; 
Attitude of Catholic, 126 ; Convo- 
cations, Duty of, 324 ; Head of, 
133 ; in Korea, Christian, 276 ; 
and Press, Co-operation of, 565, 
574 ; Position of Roman Catholic, 
126 ; Greek Catholic, 133 ; Protes- 
tant, 146 ; Remedy is with the, 
400 ; and Sabbath, 126, 133 ; and 

Social Service 463, 478 

Churches, Attitude of, 240 ; of 
Christ in America, Federal Coun- 
cil of, 463 ; responsibility of, 228, 
335 ; some improvement through, 
465 ; must stand for one day in 

seven 463 

Citizenship upholds Labor Laws, 

American 439 

City Officials have Sunday Rest... 380 

Public Service in 380 

Cities, Law enforcement in.... 543, 545 

Civic co-operation 132 

Civil Government, 110; and Intel- 



PAGE 

lectual Problems, 449 ; Industrial 
Problems, 421 ; law in Middle 
Ages, 434 ; and Legal Problems, 

479; liberty, 450; Sabbath 491 

Civilization, Twentieth Century. . . 556 

Clark, Capt. George R 385 

Clarke, Rt. Rev. H. L 216, 307 

Clayton Law 426 

Cleveland and Baseball 561 

Closing Mass Meeting, 583 ; of Ex- 
position, Sunday, 8; Sunday.... 286 

Coal Mine 200 

Coleman, Katherine R 168 

Colony. Plymouth 503 

Colorado 471 

Comics, Colored 573 

Commandments, Jesus and the Ten 68 

Commerce 245 

Commercial spirit 422, 424 

Commission, The First Panama, 28 ; 

on The Sabbath, Report of 298 

Committee of Arrangements, 15 ; 

Executive, 599; Pacilic Coast 601 

Committees, Organization of 14 

Common Grace 50 

Compositors 208 

Concerts, Theatres and 377 

Conclusions, General Scientific 185 

Concordat, organic articles 238 

Concubinage 273 

Condition, Index of Nervous, 195 ; 

in Quebec 311 

Conditions, General, 312 ; of Mod- 
ern Living, 358; Industrial 421 

Coney Island 488 

Conferences 232 

Conference of Sabbath Societies ... 13 
Confession, Augsburg, 347, 348 ; 
Heidelberg, 348 ; Helvetic, 347 ; 

Westminster 348 

Confucianism 248, 269 

Congress of Bourges, 234 ; Coptic, 
302 ; Correspondence about, 4 ; 
Election of Secretary of, 46 ; En- 
dorsements of, 19 ; Fourteenth 
International Lord's Day, 583 ; 
History of, 4 ; Membership of, 17 ; 
should speak with emphasis, 307 ; 
opening of, 22 ; time and place 

chosen for 16 

Connaught, Duke of, Gov.-Gen. of 

Canada 593 

Conscience, Awakening of Public. 42 
Consciousness, Beginning of Moral 91 
Constantine, 36, 108, 129, 344, 433, 530 
Constantinople, Three Sabbaths in, 

368, 537 
Constitution, Apostolic, 128 ; of the 

United States 197 

Constructive Methods 341 

Contents, Table of vii 

Continent, Bird's-eye View of 226 

Continental Sabbath, 408 ; Sunday, 

110 ; view 492 

Continuous Industries 467, 470, 473 

Conversations 449 



612 



GENERAL INDEX 



PAGE 

Convocations, Duty of Church 324 

Co-operating Sabbath Associations, 

17; American, 17; European.... 18 
Co-operation, Civic, 132 ; of Church 
and Press, 565, 574 ; of Press and 

the Sabbath 575 

Coptic Congress 302 

Cotter's Saturday Night 199 

Council of Aachen, 129; of Car- 
thage, 128; of Honor, 594; of 
Laodicea, 128 ; of Narbonne, 129 ; 

of Nicaea 344 

Council of the Churches of Christ 

in America, Federal 463 

Counsels, Popes and 434, 531 

Countries, European, 443, 536 ; Law 
enforcement in, 543 ; Other, 470 ; 

Warring 423 

Court of Appeals, N. Y., 435, 473; 
Plymouth, 504 ; of New York, Su- 
preme, 443, 500 ; of United States, 
Supreme, 438, 535 ; sustains Sun- 
day Laws, United States Supreme 438 
Courts opposed to open Sunday, 339, 
437, 446 ; of several States, 339 ; 

uphold this claim. State 437 

Cox, Melville B 293 

Crafts, Rev. W. F., D.D 10, 13 

Crichton, Powell 479, 502 

Crisis, America and World's, 581 ; 

How to meet World's 581 

Crying of Newspapers 514 

Cue Cutting 247, 271 

Dagobert 130 

Daily and Religious Life 289 

Danes, King of Guthern 130 

Danielson, Mrs. Wm. H 13 

Davison, Rev. J. B 421, 452 

Day, the, a, no, 375 ; Churches must 
stand for one in seven, 463 ; Dun- 
geon, 118 ; few changes in, 479 ; 
Friday, good luck, 305 ; history of 
the, 342; Holiday or Holy, 342; 
which Divine Love established, 
479; Labor, 489; Memorial, 489; 
of the Sabbath, 89 ; People with- 
out a sacred, 368 ; purpose of, 
344 ; Sabbath designated, 92 ; 
Threefold significance of, 342 ; 
One in Seven for Industrial 

Workers 462 

(See Lord's Day.) 
Day of Rest, Actor's demand, 379 ; 
Doctor's need of, 376 ; law, 504 ; 
in Nature and Human Nature, 
154, 192 ; Necessity of, 195 ; Ne- 
cessity of. Illustrated, 197-209 ; 
right of toiler to one in seven, 

421, 430, 434, 446 
(See Rest Day.) 

Debates 449 

Decalogue, 66, 344, 569; Paul and. 71 

Decumane 457 

Definition of Terms 20 

Delegates 602 



PAUli 

Deluz, Rev. Elie 15, 216, 540 

Denmark 217, 223, 235,471 

Denominations in Korea, Unity of, 

277 ; Various 585 

Department of Labor, enforcement 
of labor law should be committed 

to 448 

Diagram of Dr. Haegler 203 

Dickens, Chas 486 

Dickie, Geo. W 216, 396 

Difiiculties, Remedies, Florists' busi- 
ness fatiguing 388 

Digest of Sunday laws 502 

District, Boarding House 355 

Divine Love established Day which 
human Love must preserve, 479 ; 
law devised by Love, 453 ; Pen- 
alties 563 

Doctors need Day of Rest, 376 ; On 

works of necessity and mercy... 373 
Doctors' Exhaustion mental and 
physical, 376 ; Standpoint, 373 ; 
works of necessity and mercy... 373 

Doctrine, Christian 96 

Does Africa hold her place? 292 

Dogs, Experiments on 183 

Domestic Duties, 558; Problem, 271 ; 

Sabbath 455 

Dominion Parliament 308 

Dow, Neal 542 

Drachman, Rev. Bernard 479, 516 

Driver 97 

Drunk train 326 

Dubois, Miss Emma 46, 246 

Duke of Connaught, Gov.-Gen. of 

Canada 594 

Dungeon Day 118 

Duty of Church Convocations, 324 ; 
of the press, 568, 571, 572, 573; 
of State, 570 ; of Government to 

protect Industries 442 

Duties, Domestic 558 

Early Statutes and Kings, 531 ; 

Witnesses 344 

Economic law, 428 ; principle dis- 
cussed 417 

Edict of Milan 433 

Edison, Thomas A 149 

Editor should be on each paper. Re- 
ligious 577 

Education, Lord's Day and Relig- 
ious, 366 ; advised. Campaign of 555 

Edward The Confessor, IV, VI 531 

Egypt, 162, 301, 411; Christian in, 
302, 305; Weekly Rest Day in... 301 

Egyptians 112, 433 

Eidelbald 531 

Eight hour system gives all a part 

of Sunday 381 

Election of Secretary of the Con- 
gress 46 

Element, Social 355 

Emmett, Arthur D 168 

Emphasis, Congress should speak 
with 307 



GENERAL INDEX 



613 



PAGE 

Employees, Postal, 219 ; Voluntary 

action of 463, 478 

Encouragement in the United States 471 
Encouraging Achievements ...321, 322 

Endorsements of the Congress 19 

Enemy to the Sabbath, Bicycle.... 405 

Enforcement of labor law should be 

committeed to the Department of 

Labor, 448; law, 503, 515; in 

cities, states and countries, law, 

543, 545 

Engine, The body a chemical 192 

England, 444, 500, 519, 531, 535; 

Actors in 378 

Enlargement 451 

Enos, Cain and 156 

Episodes of Glacial Periods 156 

Equity Association, Actors' 377 

Erubin 100 

Erroneous Impressions 396 

Eternal Life attained 452 

Ethelston, King of the Angles 130 

Europe, General View, 216 ; Rev. 
H. C. Minton, D.D., representative 

to 15 

European Countries, 443, 536 ; Co- 
operating Sabbath Associations.. 18 

Eusebius 129 

Example of Jesus 325 

Exceptions weaken Laws 436 

Excursions, Sunday 556, 560 

Executive Committee 14, 15, 599 

Expedition to Japan, American... 286 

Experiment, Laboratory 192 

Experiments, 194 ; on dogs, 183 ; on 

men 176 

Exposition open on Sunday, 321 ; 
Sunday closing of 8 

Factories 222, 223, 224, 244 

Factory Organization 370 

Fact, Incontrovertible 338 

Facts, Causative and Resultant . . . 422 

Faith essential. Religious 164 

Fame, Hall of 365 

Family, 451 ; life ends at saloon 
door, 541 ; The Sabbath in Home 

and Family Life 210 

Farmers, 246 ; Sunday Observance 

by 401 

Fatigue, 168 ; accidents caused by, 
209 ; Chemical basis for, 193 ; how 
caused, 193 ; unknown, nature of, 
193 ; nervous, 172 ; progress of, 

205 ; reveals inadequacy 169 

Fatiguing, business of Florists, dif- 
ficulties, remedies 388 

Federal Bureau of Labor, 467 ; 
Council of the Churches of Chris- 
tian America 463 

Federation of Labor, 429, 464; of 
Sunday Societies recommended.. 556 

Few changes in Day 479 

Fight for Sunday 392 

Financial benefits, 495 ; value of the 
Sabbath 568 



PAGE 

Finland 225 

Fire, Water works, and police can- 
not cease 381 

Firemen, 25 per cent, in San Fran- 
cisco have Sunday 383 

Fires a problem, Sunday 382 

First Panama Commission 28 

Fisheries 314 

Fishing 404, 505 

Flood 54 

Florist needs Sunday 389 

Florists' business fatiguing, diffi- 

c\ilties, remedies 388 

Foes to Sunday Rest, 540 ; Liquor 
Saloons, 540 ; to Sabbath laws, 
Jews not, 547 ; Seventh Day Bap- 
tist, 547 ; Seventh Day People, 
546; to Sunday, 546; Mrs. E. G. 

White 547 

Fourteenth International Lord's Day 

Congress, History of 4 

Fourth Commandment 541 

Foundations of the Sabbath, 47, 63 ; 
Six and one. Formal, 47 ; in So- 
cial Relations 112, 118 

Fragrance of the Sabbath 96 

France, 217, 221, 226, 229, 237, 241, 
471, 501,544; Ideas of Sunday in, 

229; Railroads in 243 

Frankish Bishops 129 

Franklin, Benjamin 362 

Free Thinkers 233, 236 

Friend to Sabbath, Automobile . 404, 405 

Freight trains 222, 224, 397 

French Parliament, 235 ; Protes- 
tants, 231 ; Republic, 457 ; Revo- 
lution 117, 230 

Friday a day of good luck, 305 ; 
Good, 326 ; Koran not authority 

for 305 

Frigate Guerriere 386 

Froebel 331 

Function of Rest 194 

Fundamental principles, 566 ; pur- 
pose of the Sabbath 453 

Furnace, Blast 194 

Gamble, Rev. Samuel W., D.D 74,81 

Games, 315 ; and performances. 

Laws prohibiting 310 

Gaynor, Mayor 505, 545 

General Conditions, 312 ; Condition 
in Quebec, 31 ; ; Scientific Conclu- 
sions, 185 ; View, Europe 216 

Geneva 226, 232 

Genius, Relation of the Sabbath to 360 

Geological Periods 154 

Germany 217, 220, 226, 235, 471, 536 

Gies, Wm. J., Ph.D 3, 168 

Gifford, Rev. Orrin P., D.D 540, 584 

Oilman, Theodore 154, 479 

Glacial Periods, Episodes of 156 

Gladstone 338, 567 

Glass Works, The Sabbath in, 370; 
making not done on Sunday. ... 371 
God, Acquaintance with, 452 ; 



614 



GENERAL INDEX 



PAGE 

Breath of, 90, 91 ; emphasizes in- 
finite values, 453 ; given oppor- 
tunity, man's greatest need, 452 ; 
Jade, 269; Temple of, 540; The 

Sabbath in the Word of 63 

Good Friday 326 

Gospel, Africa's hope, 293 ; and the 

war contrasted 461 

Gospels, The Sabbath in the... 102, 103 
Government, Civil, 110 ; closes busi- 
ness on Sunday in Australia, 306 ; 
Mohammedan, 304 ; to protect 
Industries, Duty of, 442 ; Popular 499 
Governments of Japan, China, Siam, 

suggested. Memorial to 291 

Grannis, Rev. Geo. W., D.D 319 

Grant 363 

Great, Alfred The, 130; Britain, 

544 ; Gregory The 344 

Greece 134, 218, 226, 235 

Greek Church, Position of the 133 

Greeks 133, 433 

Gregory The Great 344 

Grenfell, Dr 358 

Grey, Geo. Zabriskie 77 

Guerriere, Frigate, 386 ; C. S. Stew- 
art, Chaplain of 386, 387 

Gulick, Rev. Sidney L., D.D 22, 291 

Gura, Mrs. Louise 46, 246 

Guthern, King of Danes 130 

Haegler, Dr., 202, 489 ; Diagram of 203 

Hale, Lord Chief Justice 534 

Hall, John 563 ; of Fame 365 

Hallam's saying 501 

Hamilton, Grant 421 

Hammerton, Philip G 229 

Hancock, John 580 

Harlan, Justice 340 

Harris, Townsend 287 

Haven, Rev. Wm. L, D.D 9 

Hawaii 161 

Hawthorne, Nathaniel 116 

Hayter, Rev. James 325 

Head of Church 133 

Health Service Rules 382 

Hebrew Sabbath 342 

Heidelberg, 217; Catechism, 348; 

Confession 348 

Helvetic Confession 347 

Henry VI 531 

Herculean task 424 

Herzegovina 471 

Higgins, Preston L 35 

Hindu poets 504 

Hirsch, Rabbi 82 

History of the Day, 342 ; of the 
Fourteenth International Lord's 
Day Congress, 4; Witness of.... 457 

Hogs . .• 392, 394 

Holiday or Holy Day, 342 ; in Japan, 
a letral, 282 ; in Japan only for 

officials, 289; Saturday half 351 

Holidays, Religious. 230 ; Sundays 

proclaimed as, 282; Ichi-roku... 283 
Holland 218, 223, 519 



PAGE 

Hollister, Geo. B 370 

Holy Day, Holiday or 342 

Home, New England. 211; The, 541; 
and Family Life, The Sabbath in 210 

Homer and Hesiod 147 

House of Representatives' answer to 

Washington 580 

Houses, Slaughter 391 

How to meet the World's Crisis... 581 
Hubbell, Rev. Wm. S., D.D., 

3, 7, 14, 15, 296, 591 
Hughes, Rt. Rev. E. H., D.D....32, 146 

Huguenots 231, 523 

Hull, Mrs. Robt. Bruce 210, 331 

Human nature. Day of Rest in na- 
ture and 154,192 ; Love must pre- 
serve, the Day which Divine Love 

established, 479 ; right 437 

Humboldt 163 

Hungary 221, 226, 235, 536 

Hyde, E. Francis 3, 7, 23, 24 

Hykes, Rev. John R., D.D 246, 540 

Ibuka, Rev. Kajinosuka, D.D 282 

Ichi-roku holidays 283 

Idaho 401 

Ideas of Sunday in France.... 229 

Ignorance, parent of superstition.. 517 

Illustrations, Index of • • • • -^ xiii 

Immortality in man. Beginning of. 90 

Impressions, Erroneous 396 

Inadequacy, Fatigue reveals 169 

Incontrovertible fact 338 

Index of Delegates, 601 ; General, 
609 ; of Illustrations, xiii ; Scrip- 
ture Texts, 607 ; of Nervous Con- 
dition 195 

India 471 

Indifferent People 390 

Industrial, Civil, Intellectual Prob- 
lems, 449 ; conditions, 421 ; effi- 
ciency, interpretation of, 451 ; 

Problems, 421; Workers 462 

Industrialism, Invasion of Orient by 

Occidental 291 

Industries, Continuous, 467, 470 ; 
The duty of the Government to 

protect, 442 ; Japanese 291 

Industry, Bureau of Animal 391 

Intellectual, Industrial Problems... 449 
Intelligence and Morals Compared. 498 
International Aspects, 457 ; Lord's 
Day Congress, History of, 4 ; Sab- 
bath Associations, 232 ; Swiss So- 
ciety 216, 229 

Interpretation of Industrial effi- 
ciency 451 

Invasion of the Orient by Occiden- 
tal Industrialism 291 

Irrigation, 405 ; affects American 
life, 408, 411 ; both help and hin- 
drance, 408 ; Moses and, 411 ; 
pumping, 410 ; and The Sabbath, 
407 ; Not a new thing in the 

World 407 

Irwin, Rev. Robt 259, 540 



GENERAL INDEX 



615 



PAGE 

Islam, Rescue from 294 

Italy 218, 224, 226, 235, 471 

Jackson, Rev. Alexander, D.D..47, 556 

Jade god 269 

Japan, 282, 285, 291 ; American Ex- 
pedition to, 286 ; Present-day As- 
pects of the Lord's Day in, 282 ; 
great need, 286 ; legal holiday, 
282 ; a legal holiday only for offi- 
cials, 289 ; Memorial to Govei'n- 
ment suggested, 291 ; Sunday for 
Sports, 289 ; Survey of conditions 

in 285 

Japanese industries, 291 ; Sunday 
official rest day for foreigners 

and 288 

Jastrow 97 

Jefferson, Thomas 365 

Jerusalem 325 

Jesus, Example of, 325 ; and the 
Sabbath, 74, 486; and the Ten 

Commandments 68 

Jewish Problem of the Sabbath in a 
Christian Land, 516 ; Sabbath, 
516 ; Sabbath a temporary modu- 
lation , 93 

Jews, 433, 518 ; and Christians, 518, 
526 ; in China, 249 ; not foes to 
Sabbath laws, ,547; how they 
came to America, 523 ; and the 

people 358 

Justice Harlan 340 

Justin Martyr 150, 344, 433 

Keith's testimony 336 

Kemp, Mrs. Jennie M 331, 540 

Kent, Chief Justice 535 

Kiangsu, Sunday Observance in... 258 

Kinchen, Rev. E. W 216, 292 

Kind of Amusements, Right 355 

King of Angles, Ethelston, 130; of 
Guthern, Danes, 130; of Visi- 
goths, Recared 129 

Kings, Early Statutes and 531 

Kliefoth 343 

Kneeland, Rev. Martin D., D.D., 

13, 331, 421 

Knox, John 505 

Koran not authority for Friday . . . 305 
Korea, Christian Church in, 276 ; 
has no great religion, 269 ; public 
life in, 275 ; Sabbath in, 268 ; 

Unity of Denominations in 277 

Kuyper, Abraham, D.D., LL.D 47 

Labor Day, 489 ; Federal Bureau of, 
467 ; Federation of, 429, 464 ; 
Law, American citizenship up- 
holds, 439 ; Law should be com- 
mitted to Dept. of Labor, en- 
forcement of, 488 ; Laws valid, 
474 ; Unions, 220 ; Women, hours 
of 475 

Laboratory Experiment 192 



PAGE 

Laborer inferior, Chinese Mechanic 

or 256 

Lackawanna Steel Company 472 

Lambs 395 

Landon, Rev. W. H., D.D 22 

Laodicea, Council of 128 

Latin America 326 

Lavelle, Rev. M. J., LL.D 126 

Lauder, Harry 337 

Law, 335 ; American citizenship up- 
holds Labor, 439 ; Clayton, 426 ; 
Day of Rest, 504 ; defined, 507 ; 
devised by Love, Divine, 453 ; 
economic, 428 ; enforcement, 503, 
515 ; should be committeed to the 
Dept. of Labor, enforcement of 
Labor, 448 ; in Middle Ages, Civil, 
434 ; Model Sunday, 528, 533, 539 ; 
Mohammedans under, 310 ; of na- 
ture and human nature. Period- 
icity, 154 ; of the Sabbath, Love 
is, 72 ; of separation, 238 ; not 
opposed to Saturday worship, 
Sunday, 553 ; True interpretation 

of the Sabbath 94 

Laws, Blue, 570 ; Digest of Sunday, 
502 ; enough, 502 ; exceptions 
weaken, 436 ; existed before 
Union, Sabbath, 296 ; Jews not 
foes to Sabbath, 547 ; do not re- 
duce earnings, Sunday, 495 ; help 
keep the Sabbath, physical, 454 ; 
of many nations. Sabbath, 529 ; 
Model Sunday, 529 ; Oppose Sun- 
day, 552 ; Penal, 506 ; prohibiting 
games and performances, 310 ; 
Not puritanical in origin, Sunday, 
532; Sabbath, 319, 515; States 
that have Sabbath, 569 ; United 
States Supreme Court sustains 
Sunday, 438; Valid, Labor, 474; 
What they should contain, Sun- 
day 502, 539 

Leaders needed 359 

League,Anti-Saloon, 324 ; of Buy- 
ers, Social, 217, 238; Popular, 

218, 221 ; Universal 217 

Ledger, public 573 

Legal holiday in Japan, 282 ; holi- 
day only for officials in Japan, 

289 ; Problems, Civil and 479 

Legislation, 492 ; in Canada, 308 ; 

in South Africa, Sunday 297, 300 

Leiper, Rev. J. H 107, 370 

Leo I 129 

Leo Xni 431, 442 

Letter of E. Francis Hyde, Esq., to 
Dr. D. J. McMillan, 23 ; from 

Rev. Andrew Murray, D.D 296 

Lewis, Dr. Dio 543 

Liberty Bell, 30 ; Christian Sabbath 
and, 263 ; Civil, 450 ; popular, 

500 ; religious 491, 518 

Life, daily and religious, 269 ; ends 
at saloon door. Family, 541 ; 
eternal attained, 452 ; Irrigation 



616 



GENERAL INDEX 



PAGE 
alters American, 408, 411 ; in 
Korea, public, 275 ; official, 275 ; 
The Sabbath in Home and Family 210 

Li Hung Chang 30 

Lincoln 139, 198, 337, 362, 385, 489 

Liquor Saloons 540 

Living, Conditions of modern 358 

Livingston 293 

Locomotive 403 

Logan, Maurice S 47, 89 

Lombard 231 

London, testimony of Lord Mayor 

of, 458; Shop Keepers 495 

Long, Hon. Percy V 380 

Longchamps 241 

Lord Chief Justice Hale, 534; 
Macaulay, 495 ; Mayor of London, 
testimony of, 458 ; of the Sabbath 107 
Lord's Day, in China, 246 ; Chris- 
tian Doctrine of, 96 ; Congress, 
History of Fourteenth Interna- 
tional, 4 ; defined, 366 ; essential 
to Christianity, 367 ; Interna- 
tional Aspects of, 457 ; New- 
Testament Doctrine of, 96 ; Ob- 
servance, 47, 123 ; observance 
essential, 127 ; Observance as the 
Great Bond Uniting all Christen- 
dom, 584 ; in Panama, 325, 327 ; 
Present-day Aspects in Japan, 
282 ; preserved by that for v?hich 
it stands, 367 ; and Religious Ed- 
ucation of the Young, 366 ; and 
the Sabbath, 126 ; The Sabbath 
Day, 81 ; in Social Passion and 

Personal Salvation 139 

Love, Divine law^ devised by, 453 ; 
is the law of the Sabbath, 72 ; 
must be preserved. The Day which 
Divine Love established, human. . 479 

Luther Reformation 345 

Luther's View 345 



Macaulay, Lord, 495 ; on Puritans . 332 
Macfarland, Rev. Chas. S., Ph.D., 

462, 479 

McCarthy, Florenz 391 

Mad Amusement 136 

McGaw, Rev. Jas., D.D 370 

McMillan, Rev. Duncan J., D.D., 15, 
22-32, 154, 197; Miss Florence, 

46, 246 

Maine 542 

Man, Beginning of Immortality in, 

90; The Sabbath made for 103 

Man's greatest need, God given op- 
portunity 452 

Manager, Mine 413, 416 

Mann, Alexander 585 

Manufactures 244, 313 

Manufacturing 274, 451 

McRae, Bruce 319, 377 

Martin, Prof. E. G., M.D 154, 192 

Martyr, Justin 150, 344, 433 

Mass Meeting, Closing 583 



PAGE 

Massachusetts 503 

Mayor Gaynor 505, 545 

Mechanic or laborer inferior, Chi- 
nese 256 

Mechanical devices help Sabbath- 
keeping 404 

Meeting, Closing Mass 583 

Meiring, Rev. P. G. J 296 

Melbourne, H. L 216, 307 

Mellor, Miss Christine 42, 246 

Membership of Congress 17 

Memorial Day, 489 ; to Governments 
of Japan, China, and Siam sug- 
gested 291 

Men, Experiments on, 176 need the 
Sabbath. Souls of, 582 ; Respect 

Sunday, Navy 388 

Mental and Physical, Doctor's Ex- 
haustion 376 

Merchants, Christian 274 

Mercy, Doctors, Limit to Works of 
Necessity and, 373 ; Necessity 
and, 373, 384 ; Always in order. 

Works of 377 

Mesozoic period 156 

Methods, Constructive 341 

Mexico 338 

Meyer, H. A. W., 70 ; J. E. B 70 

Middle Ages, 434, 531 ; Civil Law in 434 

Mills, Paper 471 

Mine, Coal, 200; Managers 413, 416 

Mining, Sabbath Observance in, 299, 
412 ; Sunday rest in, 412 ; town. . 413 

Minnesota 468 

Minton, Rev. Henry Collin, D.D., 

LL.D 13, 15, 319, 366 

Misapprehension, A common 492 

Missionary, The 327, 328, 402, 414; 
in China, 254; problems of the.. 273 

Missions, Africa 292 

Missouri 544 

Mixed tribunals 303 

Model Sunday Law, 528, 538, 639; 

Sunday Laws 529 

Modern Amusements, 136 ; Condi- 
tions of Living, 358; Needs 131 

Mohammedan, 249,269; Government 304 

Mohammedans under Law 310 

Montalembert 337 

Montana 471 

Montenegro 133 

Montreal 314 

Moon, Changes of 161 

Moral Consciousness, Beginning of, 

91 ; issue involved, 354 ; reversal 140 
Morals, Amusements corrupt, 498 ; 

compared, Intelligence and 498 

More, Paul Elmer 142 

Moses, 85, 457, 481 ; and irrigation, 

411; and Tables of Stone 86, 88 

Moss, Hon. Frank 421, 578 

Mt. Vernon and the Sabbath 577 

"Movies" 488 

Moving Pictures 136, 137. 314, 315 

Municipal Auditorium, 16 ; Model 
Sunday Laws 529 



GENERAL INDEX 



617 



PAGE 

Murray, Rev. Andrew, D.D 216, 296 

Mutchler, Rev. T. T., D.D 13 

Napoleon, 231 ; restored seven-day 

week 536 

Napoleon's answer 387 

Narbonne, Council of 129 

Nation, Agricultural 401 

National, Model Sunday Laws 529 

Nations of Europe, 443 ; Sabbath 

Laws of many 529 

Natural selection. Periodicity basis 

of 158 ; Weekly period 160 

Nature, Day of Rest in Nature and 
Human, 154, 192 ; Periodicity, A 
Law of Nature and Human, 154 ; 

of fatigue unknown 193 

Naval Service of United States, 
385 ; Sentiment and custom in 

harmony with the Sabbath 386 

Navy men respect Sunday, 388 ; 

Public Service in the 385 

Nazarene, The 520 

Necessity of the Day of Rest, 195 ; 
of the Day of Rest, Illustrated, 
197-209 ; and mercy. Doctors on 

Works of, 373; Physical 493, 582 

Need, God's opportunity man's 
greatest, 452 ; in Japan, great, 
286; of the Sabbath, 119; the 

Sabbath, Souls of men 582 

Needs, Modern, 131 ; and sugges- 
tions 322 

Nervous condition, index of, 195 ; 

fatigue 172 

Netherlandian Society 218 

Neuchatel 220 

Nevada 471 

New England home 211 

New Jersey 545 

Newman, Cardinal 143, 445 

Newspapers, crying need of, 514 ; 
are indices, 543 ; prohibited on 
Sunday, 314 ; meet no real want, 

Sunday 574 

New Testament doctrine of the 

Lord's Day 96 

New Thought 43 

New York City, testimony of Cham- 
berlain of, 337 ; Court of Appeals, 

435, 473 

Nicaea, Council of 344 

Nichols, Rt. Rev. Wm. F., D.D... 22, 30 

Nietzsche, Friedrich 142 

Night, Cotter's Saturday, 199 ; Rest 
not enough, 432 ; Rest, Recreation 
substitute for Sunday and Rest.. 498 
No demand among better educated 

people 379 

Noise 513 

Non-Sectarian, Sabbath 148 

Norway 218, 224, 225, 226, 235 

Oakland 3 

Obligation of the Sabbath 63 

O'Brien, Hon. Florence J 25, 146 



PAGE 

Observance in China, Sunday, 258 ; 
to Genius, Relation of Sabbath, 
360 ; in Kiangsu, Sunday, 258 ; 
Lord's Day, 47, 123 ; of Lord's 
Day essential, 127 ; Material 
meaning of, 55 ; in Mining, Sab- 
bath, 299, 412; Plea for Sabbath 
578; Problem of Sabbath, 517; 

Religious 127, 306 

Occidental Industrialism, Invasion 

of Orient by 291 

O'Connell, Cardinal 585 

Official Life 275 

Officials have Sunday Rest, City, 
380 ; A legal holiday in Japan 

only for 289 

Ok-Wang, Sang-je 269 

Oliver, Miss Olive 331, 377 

Opening of Congress 22 

Opportunity, Man's greatest need, 

God given 452 

Opposed to open Sunday, Courts, 

339, 437, 446 

Orange Free State 297 

Oregon 544 

Organization, 317 ; of committees, 

14 ; factory, 370 ; Quebec 317 

Organizations 237 

Orient, Problem in the, 29 ; by Oc- 
cidental Industrialism, Invasion 

of 291 

Oriental Calendar 287 

Origin of Sabbath, 89 ; Sunday laws 

not puritanical in 582 

Osburn, Chas. K 47, 407 

Other Countries 470 

Ottley, Canon H. B 216, 457 

Overwork, Accidents caused by.... 560 

Pacific Coast Committee 602 

Palatines 523 

Palestine 135, 556 

Panama Commission, first, 28 ; 

Lord's Day in 325, 327 

Pantheism defined 367 

Paper Mills 471 

Paris 232, 240 

Parker, Judge Alton B., frontis- 
piece, 35, 47, 126, 590; E. H., 

247 ; Willard 494 

Parliament convenes on Sunday, 

242; Dominion, 308; French 235 

Parades 513 

Parsons, Rev. Edw. L., D.D., 

22, 216, 000 

Passion, Social 139, 142 

Patterson, Rev. B. C 258 

Paul, 77, 88, 149 ; and Decalogue, 

71; not strict Sabbatarian 484 

Penal Laws 506 

Penalties, Divine 563 

Pennsylvania 402, 535 

Penny Wise and Pound Foolish 354 

Pentecost, 94, 107, 108 ; concidence 
of Three Sabbaths 89 



618 



GENERAL INDEX 



PAGE 
People, Bulk or Sunday travel to 
Rratify, 396 ; Indifferent, 390 ; No 
demand among better educated, 
379 ; Jews and, 358 ; without a 
sacred day, 368 ; Seventh-day, 

546 ; Sunday and Working- 559 

Performance, Laws prohibiting 

games and 310 

Period natural, weekly, 160 ; Meso- 

zoic, 156 ; Seven, a rhymical .... 49 
Periodicity, A Law of Nature and 
Human Nature, 154 ; basis of nat- 
ural selection, 158 ; basis of prog- 
ress 159 

Periods, Geological, 154 ; Episodes 

of Glacial 156 

Ferry's Triumph 287 

Persecutions, 523, 546; predicted.. 550 

Personal Salvation 139 

Peruvians 51 

Pharisees 100, 104, 530 

Physical, Doctors' exhaustion men- 
tal and, 376 ; laws help keep the 

Sabbath, 454; Necessity 493, 582 

Physiological influence of the 

Weekly Rest Day 168 

Pictures, Moving, 136, 137, 314, 315, 

488; Theatres and 306,307 

Pilgrimage, Russians on 134 

Pilgrims, 503 ; Austerity of 503 

Pittsburgh 465 

Place, Time chosen for Congress.. 16 

Platform of Principles 16 

Playgrounds make bad citizens, 

Sunday 336 

Playhouses, Theatres and 314 

Plea for Sabbath Observance 578 

Plymouth Colony, 503; Court 504 

Poets, Hindu 504 

Police cannot cease. Water Works, 

fire and 381 

Pontifex Maximus 530 

Popes and Counsels 434, 531 

Popular Government springs from 
popular right, 499 ; League, 218, 

221 ; Liberty 500 

Population 2 per cent. Christian.. 277 

Portugal 218, 223, 226, 471 

Position of Catholic Church, sum- 
mary, 132 ; Roman Catholic 
Church, 126; Greek Church, 133; 

Protestant Church 146 

Postal Employees, 219 ; Service, 

242, 322, 464 
Post Offices in Alexandria closed . . 303 

Poverty 252 

Prayer by Dr. Landon 22 

Preface v 

Press, Co-operation of Church and, 
565, 574; Duty of the, 568, 571. 
572, 573 ; and Pulpit, 576 ; and the 

Sabbath 565 

Prime, General Ralph E 3, 529 

Primitive Sabbath, twofold signifi- 
cance 92 

Px-inciple discussed, economic 417 



PAGE 

Principles, Fundamental, 566 ; Plat- 
form of 16 

Private Sabbath 455 

Problem, 356 ; Domestic, 271 ; in the 
Orient, 29 ; in Australia, Sunday, 
306; of the Sabbath in a Chris- 
tian Land, Jev/ish, 516 ; of Sab- 
bath in Siam, 261 ; Sunday fires, 
a, 382; of Toiler, Sunday. . .430, 449 
Problems, Civil, Intellectual, 449 ; 
Industrial, 421 ; of the Mission- 
ary, 273 ; Social, 272 ; Special, 

321, 331 

Process Serving 512 

Processes, Recuperative 170 

Processions 513 

Progress of fatigue, 205; Periodicity 

basis of 159 

Prospector 412 

Protect industries. The duty of the 

Government to 442 

Protestant, Position of Church, 

146 ; Reformation 151 

Protestants, 236 ; French 231 

Protestantism, fatal facility for 

subdivision, 585 

Providence, A mistake to ignore... 562 
Public Amusements, 226, 241, 514 ; 
Attitude of, 239; Conscience, 
Awakening of, 42 ; Ledger, 573 ; 
Life in Korea, 275 ; Sabbath, 
455; Schools, Bible in, 138; Ser- 
vants, Actors, 378 ; Service in the 
City, 380 ; Service in the Navy, 
385 ; Service and the Sabbath, 
380 ; Sunday, United States Dept. 

of Health provides for 382 

Pulpit and Pew, 359; Press and... 576 

Pure food and pure thoughts 137 

Puritan Sabbath 210, 485 

Puritans, 37, 38, 375, 485 ; estimate 

of pleasure, 332; Macaulay on.. 332 
Purpose of the day, 344 ; of the 
Sabbath, Fundamental 453 

Quebec, 310, 311 ; Ball games in, 
315 ; general conditions, 311 ; Or- 
ganization 317 

Races, Automobile 242 

Railroads in France, 243 ; and the 
Sabbath, 559; Y. M. C. A. sup- 
ported by 297 

Recared, King of Visigoths 129 

Reclamation Service 409, 410 

Recreation, 37 ; substitute for Sun- 
day and night rest 498 

Recuperative Processes 170 

Reformation, Luther, 345 ; Prot- 
estant 151 

Reforms most urgent 240 

Refrigerator 396 

Reiner, Prof. R. 268 

Relation of Sabbath Observance to 

Genius and Great Achievements . . 360 
Religion better than money, 391 ; 



GENERAL INDEX 



619 



PAGE 

of China, State, 248; Korea has 

no great, 269 ; State 532 

Religious life. Daily and, 269 ; Edi- 
tor should be on each paper, 577 ; 
Faith essential, 164 ; Education 
and Lord's Day, 366 ; Holidays, 
230; Liberty, 491, 518; Observ- 
ance, 127, 306 ; Sanction, impor- 
tance of 165 

Remedies, business of Florists fa- 
tiguing, difficulties 388 

Remedy is with the Church, 400 ; 

proposed 527 

Remensnyder, Rev. J. B., D.D., 

LL.D 112, 370 

Report of Commission on the Sab- 
bath, 298 ; Treasurer's 601 

Republic, French, 457 ; Sunday 

movement under 325 

Rescue from Islam 294 

Resolutions 591 

Responsibility of churches, 228, 

335; Woman's 210 

Rest, 169, 194, 505 ; City Officials 
have Sunday, 380 ; Foes to Sun- 
day, 540 ; Function of, 194 ; 
Means to promote Sunday, 239 ; 
in Mining, Sunday, 412 ; not 
enough. Night, 432 ; Recreation 
substitute for Sunday and night, 

498 ; Sunday 128, 412 

Rest Day, All have a right to 
Weekly, 566 ; Defined, Weekly, 
567 ; in Egypt, Weekly, 301 ; Phy- 
siological influence of Weekly, 
168 ; State has right to name, 
437 ; for foreigners and Japan- 
ese, Sunday official, 288 ; Thirteen 
hundred years with a Weekly... 301 
(See also Day of Rest.) 
Resultant Facts, Causative and..., 422 

Results of Sabbath-keeping 456 

Resurrection 94, 108, 127, 344 

Revelation and Third Angel, 548 ; 

Inconsistent 551 

Revolution, French 117, 230 

Right Kind of Amusements, 355 ; 

of Self-defense 497 

Rochester, Rev. W. M., D.D., 

13, 154, 308, 319, 590 
Roman Church, Position of, 126 ; 

Decree 531 

Romans 113, 433, 481 

Roosevelt 545 

Rotterdam 224 

Rcumania 133, 218, 226, 471 

Ruskin 482 

Russia.. 133, 134, 138, 218, 225, 235, 543 

Russians on Pilgrimage 134 

Russell, Howard 543 



Sabbatarian, Paul not strict 484 

Sabbatical Time 92 

Sabbath, Abuses of, 101 ; Arabia has 
no, 305 ; Association, Interna- 



PAGE 

tional, 232 ; Associations, 101 ; 
Associations in America, co-oper- 
ating, 17 ; Association in Europe, 
co-operating, 18 ; Automobile 
friend to, 404, 405 ; Benefits of, 
520 ; Bicycle, enemy to, 405 ; 
China needs the, 256 ; A valuable 
gift to China, 255 ; Church and 
the, 126, 133; Civil, 491; Conti- 
nental, 408 ; Co-operation of press 
and, 575 ; Created by Divine 
Love, 479 ; Day designated, 92 ; 
Day of the, 89 ; defined, 366 ; do- 
mestic, 455 ; Financial value of, 
568 ; Fragrance of, 96 ; Funda- 
mental purpose of, 453 ; in Glass 
Works, 370 ; God's Opportunity, 
452 ; in Gospels, 102, 103 ; Hebrew, 
342 ; in Home and Family Life, 
210 ; Irrigation and the, 407 ; 
Jesus and the, 74, 486 ; Jewish 
Problem in a Christian Land, 
516 ; in Korea, 268 ; Law, true 
interpretation of, 94 ; Laws, 319, 
515 ; Laws of many nations, 529 ; 
Laws, States that have, 569 ; 
Laws, Jews not foes to, 547 : 
Laws existed before Union, 296 ; 
and Liberty, Christian, 263 ; Love 
is law of, 72 ; Lord of the, 107 ; 
The Lord's Day the, 81 ; The 
Lord's Day and the, 126 ; Made 
for man, 103 ; Naval sentiment 
and custom in harmony with the, 
386 ; Need of, 119 ; Non-Secatrian, 
148 ; Obligation of, 63 ; Observ- 
ance to Genius, Relation of, 360 ; 
Observance in Mining, 299, 412 ; 
Observance, A Plea for, 578 ; Ob- 
servance problem, 517 ; Origin, 
89 ; Primitive, two-fold signifi- 
cance, 92 ; Private, 455 ; Problem 
in Siam, 261 ; Public, 455 ; Public 
Service and the, 380 ; Puritan, 
210, 485; Railroads and, 559; 
Report of Commission on the, 
298 ; and Social Uplift, 353 ; So- 
cieties, Conference of, 13 ; Jewish, 
a temporary modiilation, 93 ; 
withheld. Toiler's right to, 440 ; 

in the Word of God 63 

Sabbath-keeping, Mechanical devices 

help 404 

Sabbaths, Pentecost coincidence of 
Three, 89 ; Three in Constanti- 
nople, 368; Three in Turkey 537 

Sabbattu or Sabbattum 162 

Sacred day. People with, 368 ; days 

in Social Relations 118 

Sailors 227 

Saloon, 321, 541 ; a weapon against 
Sunday, 553 ; League, Anti-, 324 ; 
door. Family life ends at, 541 ; 

Liquor 540 

Saloon keeper 413 

Saloons 242, 415, 515, 516, 544 



620 



GENERAL INDEX 



PAGE 

Salvation, Lord's Day in Social 

Passion and Personal 139 

Sanction, Importance of religious . . 165 
San Francisco, 19, 24, 27 ; 25 per 

cent, firemen have Sunday 383 

Saturday Night, Cotter's, 199 ; half 

holiday 351 

Saxons 531 

Schling, Max 388 

School House, little white 402 

Schools, Bible in Public, 138; Sun- 
day 413, 556 

Schwartz, Rev. Henry B., D.D 285 

Scientific Conclusions, General, 185 ; 

Research 168 

Scotland 500, 558 

Scripture Texts 607 

Secretary of Congress, Election of. 46 

Sect of the Learned 248 

Self-defense, Right of 497 

Selection, Periodicity basis of nat- 
ural 158 

Senator Beveridge 580 

Separation, Law of 238 

Servants, Actors Public 378 

Servia 139, 218, 226 

Service, Church and Social, 463, 
478 ; Postal, 242, 322, 464 ; Recla- 
mation, 409, 410 ; and the Sab- 
bath, Public, 380; of United 

States, Sunday in Naval 385 

Sei-vile work forbidden 130 

Serving Process 512 

Seven a rhymical period, 49 ; 
Churches must stand for one day 

in 463 

Seventh-day Adventists, 310, 519, 
547, 551 ; Baptist, foes, 547 ; Peo- 
ple 546 

Seventy-one cases 476 

Sev/ard, Wm. H 501 

Shabbath 98, 113 

Shabbattu 113 

Sharon Steel Hoop Company 472 

Shelton, Mrs. Don 14 

Sho jun, chu jun, ge jun, handon 

(Calendar) 287 

Shop keepers, London 495 

Siam, 259 ; Memorial to Govern- 
ment suggested, 291 ; Sabbath 

problem in 261 

Significance of the Day, Three- 
fold, 342 ; Primitive Sabbath two- 
fold 92 

Slaughter Houses 391 

Smith, Goldwin, 153 ; Uriah 554 

Sofial and Industrial conditions, 
421 ; Element, 355 ; League of 
Buyers, 217, 238; Passion, 139, 
142 ; Passion and Personal Sal- 
vation, Lord's Day in, 139 ; Prob- 
lems, 272 ; Uplift, 354. 357 ; Up- 
lift and the Sabbath, 353; Ser- 
vice, Church and 463, 478 

Sociologically, irrigation alters 
American life 408 



PAGE 
Society of Christian Proprieties, 
238; International Swiss, 216, 

229 ; Netherlandian 218 

Societies, Conference of Sabbath, 
13 ; Recommended, Federation of 

Sunday 556 

Soldiers in China 258 

Some improvement through Churches 465 

Soul of the World, Christian 461 

Souls of Men need the Sabbath... 582 
South Africa, 296 ; Africa, Sunday 
Legislation in, 297, 300; Beth- 
lehem 465 

Spain 218, 223, 226, 338, 471 

Special Problems 321, 331 

Spirit, Commercial 422, 424 

Sports, 227, 334, 341, 509; and 
Amusements, 331, 335 ; Book of, 
37, 349; in Japan, Sunday for.. 289 

Spurgeon 563 

Squires, Rev. J. E 15 

Standpoint, Doctors' 373 

Star Day, Sunday called 258 

State, Christ author of, 109 ; Courts 
uphold this claim, 473 ; Duty of, 
570 ; Model Sunday Laws, 529 ; 
has right to name rest day, 437 ; 
Religion, 532 ; Religion of China 248 

Statements unanswerable 337 

States, Balkan, 226 ; that have Sab- 
bath Laws, 569 ; Courts of sev- 
eral, 339 ; Law enforcement in, 

543, 545 

Statutes and Kings, Early 531 

Steel Company, Cambria, 472 ; Lack- 
awanna, 472 ; Hoop Co., Sharon, 
472 ; Works, Bethlehem, 440, 465, 467 

Stevenson, Robert Louis 115 

Stewart, Chaplain C. S., of the 

Guerriere 386, 387 

St. Gallen 220 

Stones of Venice 482 

Storey, Chief Justice 535 

Strong, Rev. Josiah, D.D., LL.D., 

356, 479, 491 
Students forbidden to copy on Sun- 
day 131 

Subjects, Christian 251 

Suggestions, Needs and 322 

Summary of Position of Catholic 

Church 132 

Sumnei-, Charles 319 

Sunday among the big things that 
count, 460 ; through the Ages, 
459 ; leveler of accidental distinc- 
tions, 460 ; Government of Aus- 
ti-alia closes business on, 306 ; 
Agriculture forbidden on, 130 ; 
Battles fought on, 364 ; closing, 
286 ; closing of Exposition, 8 ; 
Continental, 110 ; Courts opposed 
to open. 339, 437, 446 ; defined, 
366 ; Excursions on, 556, 560 ; 
Exposition open on, 321 ; first 
used, 150 ; Eight hour system 
gives all a part of, 381 ; Farmers, 



GENERAL INDEX 



621 



PAGE 

401 ; Fight for, 392 ; fires difficult 
to subdue, 383 ; fires a problem, 
382 ; 25 per cent, firemen in San 
Francisco have, 383 ; Florist 
needs, 389 ; Foes to, 546 ; Glass- 
making, 370 ; Glass-making not 
done on, 371 ; in France, 229, 
230, 241; Law, Model, 528, 533, 
539 ; Law not opposed to Satur- 
day Worship, 553 ; Laws, Digest 
of, 502 ; Laws, what they should 
contain, 502, 539 ; Laws, U. S. 
Supreme Court sustains, 438 ; 
Laws, oppose, 552 ; Laws, not pu- 
ritanical in origin, 532 ; legisla- 
tion in South Africa, 297, 300 ; 
Movement under Republic, 325 ; 
in Naval Service, 385 ; News- 
papers prohibited on, 314 ; News- 
papers meet no real want, 574 ; 
Observance in China, 258 ; Ob- 
servance in Kiangsu, 258 ; Op- 
tional with workmen, 473 ; 
Parliament convenes on, 242 ; 
Playgrounds make bad citizens, 
336 ; Problem in Australia, 306 ; 
Problem of Toiler, 430, 449 ; Prob- 
lem, International Aspects, 457 ; 
a right, 377 ; Rest, 128, 412 ; Rest, 
Foes to, 540 ; Rest, City Officials 
have, 380 ; Rest, Means to pro- 
mote, 239 ; Rest in Mining, 412 ; 
Saloon a weapon against, 553 ; 
Societies, recommended, Federa- 
tion of, 556 ; called Star Day, 
258 ; for Sports in Japan, 289 ; 
Students forbidden to copy on, 
131; Work, 414; Work, the best 
actors refuse, 378 ; Work reduced 
to lowest point, 397 ; Work ex- 
pensive, 373, 444, 560 ; Work, ex- 
ceptions, 444 ; Work demoralizes 
Actors' best efforts, 378 ; and 
working people, 559 ; U. S. Dept. 

of Health provide for 382 

Sunday Schools 413, 556 

Sundays proclaimed as holiday. . . . 282 

Sun Worship, testimony of 93 

Supreme Being, no worship of, in 
China, 247 ; Court of New York, 
443, 500; Court of U. S., 438, 
535 ; Court of U. S. sustains Sun- 
day laws 438 

Survey of conditions in Japan, 285 ; 

of United States, 318; of World.. 2 16 
Swartz, Rev. Wm. P., Ph.D., 3, 14 ; 
Correspondence about Congress . . 4-15 

Sweden 218, 225, 226 

Swiss Society, International. . .216, 229 

Switzerland 216, 229, 471, 500 

Syria 139 

Table of Contents vii 

Tables, 186-191 ; of Stone and 

Moses, 86, 88 ; Twelve 39 

Talmud 100 



PAGE 

Taoism 247, 269 

Task, Herculean 424 

Taste and Character 398 

Teaching, Antiquity, 2000 years of 
Christian. 434 ; the Twelve Apos- 
tles 433 

Temple, Archbishop, 458; of God.. 540 
Ten Commandments, Jesus and the 68 

Terms, Definition of 20 

Test of Candidates, 45 ; of Charac- 
ter 398 

Testimony of Chamberlain of N. Y. 
City, 337 ; Keith's, 336 ; of Sun 

Worship 93 

Theatres, 337 ; and Concerts, 377 ; 
and moving pictures, 306, 307 ; 
and Playhouses, 314 ; in Shake- 
speare's time 229 

Theological Seminaries 359 

Things prohibited 537 

Thirteen hundred years with a 

Weekly Rest Day 301 

Thomson, Rev. Edward, Ph.D., 

LL.D 8, 15, 360, 421 

Three Angles of View, 353; Sab- 
baths in Constantinople, 368 ; in 
Turkey, 537 ; Pentecost coinci- 
dence of 89 

Thwing, Rev. Chas. F., D.D., LL.D., 

154, 449 
Time and place chosen for Con- 
gress, 16 ; Sabbatical 92 

Tissues, Relation of Blood with.... 193 
Toiler, 451 ; One day of rest in 
seven, right of, 421, 430, 446 ; 

Sunday problem of 430, 449 

Toiler's right to Sabbath withheld. 440 

Tourist, Bad example of 328 

Toy, Prof. C. H 161 

Trade, 388; Butchers, 391, 394; 

Florists 388 

Traffic 511 

Trains, freight 222, 224, 397 

Transportation, 396 ; difficult to 

control, 400 ; Question 400 

Travel, horizontal and perpendicu- 
lar, 557 ; to gratify people. Bulk 

of Sunday 396 

Tristram, Canon 325 

Trumpet Quartette 46. 246 

Tufts, Rev. Geo. L., Ph.D 146, 546 

Turkey, Three Sabbaths in 368, 537 

Twelve, the Apostles, 106; Tables. 39 
Twentieth Century Civilization.... 556 

Unanswerable Statements 337 

Union, Sabbath Laws existed be- 
fore, 296 ; Woman's Christian 

Temperance 543 

Unionism 450 

Unions, Labor 220 

United States, Achievements, en- 
couragements, needs and sugges- 
tions in, 321, 322 ; Constitution 
of, 197 ; Encouragement in, 471 ; 
Naval Service in, 385 ; Public 



622 



GENERAL INDEX 



PAGE 
Health Dept. provides for Sun- 
day, 382 ; Safety valve for the 
world, 407 ; Supreme Court, 438, 
535 ; Supreme Court sustains 

Sunday Laws, 438; Survey 318 

Unity of Denominations in Korea, 277 

Universal League 217 

Uplift, Social, 354, 357; and the 

Sabbath, Social 353 

Utah 471 

Valleroux, Hubert 237 

Van Allen, Rev. Wm. Harman, 

S.T.D 421, 540 

Vaud 226 

Various denominations 585 

Venice, Stones of 482 

View of Continent, Bird's-eye, 226 ; 
Continental, 492 ; Europe, Gen- 
eral, 216; Luther's 345 

Visigoths, Recared, King of 129 

Voltaire 457 

War contrasted. Gospel and 461 

Warfield, Rev. Benjamin B., D.D., 

LL.D 47, 63 

Warring Countries 423 

Washington, 337, 362, 489, 503, 579 ; 
House of Representatives an- 
swer to 580 

Waste, Blood, Agency for removal 

of 193, 205 

Watchman in the Alps 215 

Water Works, fire and police can- 
not cease 381 

Watermaster 405 

Week, Napoleon restored seven-day 536 

Weekly period natural 160 

(See also Rest Day.) 

Weir, Thomas 412, 540 

Weis, Johannes 78 

Weldon, Dr 488 

Wenner, Rev. Geo. U., D.D., 

342, 421, 540 

Wesley, Charles 143 

Westcott, Bishop 75 

Westminster Confession 348 

What allowed and what forbidden. . 297 
White, Edna, 46, 246; Mrs. E. G... 547 
Wicher, Rev. Edward A., D.D...96, 146 

Willard, Frances E 212. 

William the Conqueror 5313 

Williams, Talcott, 576 ; Wells 2861 



PAGE 
Wilson, Hon. Wm. B., 583 ; Presi- 
dent Woodrow 593 

Winthrop, R. C 578 

Witness of History 457 

Witnesses, Early 344 

Woman's Christian Temperance 
Union, 543; Responsibility, 210; 

work in the Zananas 212 

Women, hours of labor 475 

Woolley, Dr. Mary E 331, 353 

Work, Artistic, 131 ; the best actors 
refuse Sunday, 378 ; demoralizes 
actors' best efforts, Sunday, 378 ; 
of doctors never ends, 376 ; ex- 
pensive, Sunday, 373, 444, 560 ; 
forbidden. Servile, 130 ; in Glass- 
making, Sunday, 370 ; necessary 
in minor departments, Sunday, 
372 ; exceptions, Sunday, 444 ; re- 
duced to lowest point, 397 ; Sun- 
day, 414; in Zananas, Woman's.. 212 
Workers, Actors hard, 379 ; Indus- 
trial 462 

Works, Bethlehem Steel, 440, 465, 
467 ; of mercy always in order, 
377 ; of necessity and mercy. Doc- 
tors on, 373 ; Fire and Police can- 
not cease. Water, 381; The Sab- 
bath in Glass 370 

World, Christian soul of the, 461; 

Survey of 216 

World's Crisis, America and, 581 ; 

How to meet 5S1 

Worship, Ancestor, 269, 270 ; testi- 
mony of Sun, 93 ; Sunday law not 
opposed to Saturday, 553 ; of Su- 
preme Being in China, No 247 

Wright, Rev. G. Frederick, D.D., 

LL.D., 154; Wilbur 337 

Wylie, Rev. R. C, D.D., LL.D., 

479, 565 

Young Men's Christian Association, 
218, 324 ; supported by Railroads 397 

Young Women's Christian Associa- 
tion 324 

Zananas, Woman's work in 212 

Zangwill, Israel 120 

Zentralverbund fur Sonntagsf eier . 217 

Zurich 219 

Zwemer, Rev. Samuel M., D.D., 216, 301 



